A General View of Papistry, Book 2 · Controversy 9 · Part 2 · Question 6
THE SIXT QVESTION CONCERNING Temples and Churches.
THis question hath diuerse partes. First, of the forme and situation of Churches. Secondly, of the end and vse of Churches. Thirdly, of their ornaments, Fourthly, of the dedication of Churches. Fiftly of thinges halowed and consecrated for Churches.
THE FIRST PART OF THE SITVation of Churches.
The Papists.
THe Churches and Temples of Christians (say they) are most conuenientlye and hauehave bene of auncient time builded toward the East. Bellarmine libro tertio, capite tertio, de sanctis.
Argu. 1. Paradise was built in the East, Genes. 2.8. and therefore we ought to pray that way, for desire we hauehave to our Country.
Ans. 1. Paradise was then Eastward vntounto Moses and the Israelites being in the Wildernes, when he wrote this storie: but it cannot be East to all Christian nations: for Paradise being planted in Eden which was part of Mesopotamia, must needes be West to the Persians, South to the Scythians and Tartarians, North to the Aethiopians: wherefore this reason is not generall for all Churches in Christian nations. Secondly, it skilleth not where that earthly Paradise is situate: our heauenly Paradise is in heauen, which is eueryevery where open to all true beleeuers.
Argu. 2. Wee looke for Christ to come in the East to iudgement, therefore we pray toward the East: As the lightning shineth from the East to the West, so shall the comming of the Sonne of man be. Math. 27.24. Therefore he shall appeare toward the East. Bellarm. ibid.
Ans. 1. By that similitude of the lightening, the sodainnes of his appearing, not the place is declared. Secondly, it is great presumption to define that which the Scripture hath not reuealed▪ Christes comming is onelyonly generally set downe, he shall come in the cloudes, Math. 24.30. And we shall be caught vp in the cloudes. 1. Thessal. 4.17. There is no particular description of the place.
The Protestants.
TO vsus it is no matter, which way Churches are builded, we may turne our selues in praier as well toward any one parte of the heauens, as an other: Neither doe we refuse to pray in Churches builded toward the East. But that our Oratories and places of praier ought rather to be builded that way, then any other; out of the Scripture it cannot be proued, and we holde it as a meere superstitious opinion.
Argu. 1. S. Paul exhorteth men eueryevery where to lift vp pure handes. 1. Tim. 2.8. He saith, In eueryevery place, without exception, whether toward the East or the West, or wheresoeuer.
2. If any place were more daungerous then other to pray in, it is not so safe, and perhaps more perilous to pray toward the East for Idolaters were wont to turne them toward the East, and to worship the Sunne rising. Ezech. 8.17. And for this cause the holy place in the Tabernacle was toward the West. Exod. 26.27. And it was the custome of the Iewes to pray Westward, least they should be entised to worship the Sunne rising in his strength. And therfore the Iesuite maketh but a bad argument: The Iewes praied toward the West, Ergo. christians must pray toward the East: nay rather contrary, because they turned their backe to the East, for feare of Idolatry; Christians, if any place were to be regarded more then other, ought vponupon the same ground also to follow the same custome, for as much as all men by nature are prone to Idolatrie: and the reason of their so praying, seemeth rather to be morall, then ceremoniall: This I say not, as though I commended the Iewes superstitious praying toward the West, but onelyonly to shew that they hauehave better reason for their custome, then our aduersaries hauehave for their superstitious turning toward the East. But to christians all places are alike.
Augustine saith, cum quis quaritorationem, c…llocet membra, sicut ei occurrit. If any man be desirous to pray, let him place his body, as occasion serueth: he saith not, toward the East, or toward the West. ad Simplician. lib. 2. quaest. 4.
AN APPENDIX OF THIS PART concerning the fourme and fashion of Churches.
The Papistes.
error 48 THey would hauehave their Churches to be built as Salomons Temple was, which consisted of three partes: there was first the porch or court for the people; then the holy place where the Altar stood, and the Priests offered sacrifice, and last of all the most holy place, where the Arke and Mercieseate were placed. So they hauehave the Church porch, then the body of the Church, and aboue that, their Sanctuarie, as they call it, or the queere or chauncell, which was separated from the rest, by steps or staires, hangings or curtaines, and other partitions. And here must stand their Altar. Bellarm. lib. 3. de … Sanctor. cap. 3.
The Protestants.
COncerning the fashion and fourme of Churches, and the … and partitions within, we will not much contend, so these conditions be obserued, First, that all superstition be auoided in making one place of the Church holier then the rest, wherein the Papists mightily offend▪ for the queere or chauncel was for their Priests and singers, the other part of the Church for lay men, they were not to enter into that holy place: and thus according to the places, they deuided the congregation: as though one part were more holy then the other▪ The people also were made to beleeue, that to be buried in the Chauncell but especially vnderunder the Altar, was more auailable for the dead, then to be buried in the Church. But where learne they that our Churches ought to hauehave a sanctuary, as the Iewish Temple had? that was an euident type, and is now accomplished in our Sauiour Christ, who is now entred into the heauens, as the high Priest then entred into the holy place to make atonement for the people. Heb. 9.24. This therefore is very grosse, to reuiue and renew again Iewish types and figures. And if herein they wil imitate the building of Salomons Temple, to hauehave a Sanctuary, why doe they not also build toward the West, as the Temple was? why bring they not their Altar downe into the body of the Church? for in their holy place there was no Altar. And indeed, Altar we acknowledge none, as afterward shalbe proued. But we see no reason▪ why the communion Table may not be set in the body of the Church, as well as in the Chauncell, if the place be more conuenient and fit to receiue the Communicants. But I pray you why is your Altar rather set in your Sanctuary, then the Fonte or Baptistery? they are both Sacraments, as well Baptisme as the Lords Supper: why should one be preferred, as holier then the other?
Secondly, all things in the Church ought to be done vntounto edifiyng, and therefore we allow no such partitions, as doe hinder the edifiyng of the people and exclude them from hearing: as in popish Churches the Priest is pued or mued vp by himselfe a great way off, that his voice can hardly be perceiued of the people: The Minister is so to stand and turne himselfe as he may be best heard and vnderstood of the people: as Ezra had a pulpit of wood to stand in when he read the Law, Nehemiah. 8.4.
Augustine thus writeth, Cum Episcopus solus intus est, populus & orat eum illo, et quasi subscribens ad eius verba, respondet, Amen. While the Bishop or Pastor praieth within, the people both praieth together with him: and subscribing to his words, answereth, Amen. By this it appeareth, that though in Augustines time the Minister had a place for him selfe (as it is meete he should) yet he so disposed himselfe, that his praier was heard of all the people: for otherwise how could they pray with him, and subscribe or giuegive assent to his wordes?
THE SECOND PART, OF THE END and vse of Churches.
THis part hath 3. seuerall pointes. First, whether the Churches of Christians are built to offer sacrifice in. Secondly, whether they be in themselues places more holy then others. Thirdly, whether they may be dedicate to Saintes.
THE FIRST POYNT OR ARTICLE, whether our Churches are for sacrifice.
The Papists.
THe principall end of Churches is for the sacrifice of Christians, and in that error 49 respect they are truely called Temples▪ they are not onelyonly for prayer, duplicate page duplicate page the preaching of the word, and administration of the Sacraments, but chiefely for the externall sacrifice of the Masse. Bellarm. cap. 4.
Argu. 1. The Churches of Christians hauehave altars, therefore sacrifices: that they hauehave altars, he thus proueth: First 1. Corinth. 10.21. You can not be partakers of the Lords table, and the table of Deuils: by the table here is meant the altar, for the table of the heathen was their altar, wherein they sacrificed to their Idols.
Ans. 1. A table is one thing, an altar an other: and very vnproperlye is an altar called a table: this place in any wise mans iudgement maketh more against them then with them. Secondly, S. Paule speaketh not here of the sacrifices of the heathen nor of their altars, but of the feastes which they made in their idolatrous temples, which was done vponupon tables, of such sacrifices, as had bene offered to idoles: vntounto the which feastes S. Paul forbiddeth Christians to come, as it appeareth in the rest of the Chapter, and more plainely. cap. 8.10.
Argu. 2. Heb. 13.10. Wee hauehave an altar, of which they hauehave no power to eate that serue at the Tabernacle: that is the altar whereon Christs body is offred. Bellarm. Rhemist in hunc locum.
Ans. The Apostle speaketh expressely of participation of the sacrifice of Christs death, (as it is manifest in the 2. verses next following) which is by a Christian faith, and not in the Sacrament onelyonly, whereof none can be partakers that remayne in the ceremonial obseruations of the Leuitical sacrifices. For the Apostle speaketh manifestly, verse 12. of the suffering of Christ without the gate: Christ therefore is the altar, yea our Priest and sacrifice too. You abuse this place to proue your materiall popish altars, which are many: but the Apostle saith, we hauehave an altar, speaking of one.
The Protestants.
THe Churches of Christians are the houses of praier, made to that end, that they should come together to heare the word of God read and preached, receiue the sacraments, and offer vp their spiritual sacrifices of praise and thanksgiuing: other externall sacrifices, or altars we acknowledge none.
Argu. 1. The temple of the Iewes was called an house of praier, that is, principally for praier, Marke. …1.17. Moses was read and preached in their synagogues. Act. 15.21. Much more are the Churches of Christians appointed for preaching and praier. Act. 20.7. The first day of the weeke, which is the Lords day, they came together to breake bread, and Paul preached vntounto them. Ergo the administration of the word and sacramēts with praier, is the chiefe and only cause of the holy assemblies of Christians.
Argu. 2. Altars we hauehave none in our Churches. S. Paul calleth it the Lords table. 1. Corinth. 10.21. where wee receiue the sacrament of the bodye and bloud of Christ. And he calleth it bread, which is broken▪ 1. Corinthians 11.20. But bread is set vponupon Tables, not sacrificed vponupon Altars.
Augustine also calleth it, Mensam Domini, the Lords table, Epist. 59. & epist. 50. He sheweth howe cruelly the Donatistes handled Maximian a catholik Bishop, beating him with Clubbes, euen in the church, lignis altaris effractis immaniter ceciderunt, and wounded him with the wood of the Altar, which they had broken downe. Where though he improperly call it an Altar, yet was it a communion table framed of wood, and made to bee remoued, not fastened to the wall, as their popish Altars were.
THE SECOND ARTICLE, WHETHER Churches are more holy places in them selues.
The Papists.
GOd (they say) rather dwelleth and is present in Churches, then els where: error 50 and therefore it is more auailable for a man, euen to make his priuate prayer in the Church.
Argum. 1. The Temple of Salomon was ordained euen for the prayers of priuate men: and Salomon prayeth vntounto God, that they might be heard. 1. King. 8.38. So Anna prayed in the Tabernacle, 1. Sam. 1. And the apostles went vp to the Temple to pray, Act. 3.1. Ergo, prayers made in the Temple are more auaileable, Bellarm. cap. 4.
Ans. 1. See what Iewish arguments here are: because the Lord gaue an especiall blessing to his Temple amongst the Iewes, that was the onelyonly place for sacrifices, and so also a peculiar priuiledged place for prayer: therefore hee will binde and tye himselfe to some certaine place now. But our Sauiour sayth cleane contrary vntounto the woman of Samaria, The houre cōmeth when ye shall neither in this mountaine, nor in Ierusalem worship my Father, Iohn. 4.21. The prayers and sacrifices of Christians, are now no more tied and limited to places: That was but a type vntounto the Iewes, that as then God would be onelyonly heard in his Temple: so his name is now onelyonly truely inuocated and called vponupon in his Church.
2. It is falsely alleadged that the Apostles went vp, only to pray, to the temple: they went vp at the ninth hower of prayer, when the people were accustomed to go vntounto the Temple, that they might preach the gospell vntounto them.
The Protestants.
WE preferre publique prayers made by the Congregation in the Church, before priuate prayers, not because of the place, but in respect of the congregation, whose prayers ioyntly al together are more feruent & effectuall, then the prayer of one man: But if we compare publique prayer with publique, and priuate with priuate, we doubt not but that the one and the other being made in faith, may as well be heard out of the Church, as in it.
Argum. 1. The promise of our Sauiour is generall, Wheresoeuer two or three are gathered together, I am in the middest amongst them, Math. 18.20. So S. Paul, I wil that men euerie where lift vp pure handes. 1. Tim. 2. Ergo, they may be heard praying in faith in any place.
Argum. 2. So our Sauiour saith, When thou prayest, enter into thy chamber: he sayth not, go to the church. Bellarm. saith, he entereth into his chamber, that prayeth without vaine glorie, whether hee doe pray secretly or openlie.
Ans. Our Sauiours words are plaine without allegorie, for he speaketh of shutting the dore of the chamber, and there is a manifest opposition betweene the Pharisies praying in the corners of the streets, and the frequencie of people, and the others praying in secret.
Augustine saith, Quid supplicaturus Deo locum sanctum requiris? volen… in Templo orare, Lib. sententiar. Augu.in te ora: & ita age semper, vt Dei Templū sis, ibi enim Deus exaudit vbi habitat. When thou art about to pray, what needest thou goe to any sacred place? wouldest thou pray in the Temple or Church? see that thou be the Temple of God, and there the Lord will soonest heare where he dwelleth.
THE THIRD ARTICLE, WHEther Churches and Temples maybe dedicate to Saintes.
The Papistes.
error 51 THey nothing doubt, but as Churches may be consecrated, and dedicated to the honour of God, so they may be also vntounto saints.
Argum. 1. The Temple of Salomon was not only built for sacrifices and prayer, but for the Arke of God also: as Dauid sayeth to Nathan: Now I dwell in an house of Cedar trees, and the Arke of God remaineth within curtaines. 2. Sam. 7.2. But there is as great honour, yea, and greater due to the reliques of Saintes: Ergo, it is lawfull to builde Temples vntounto them. Bellarmine cap. quarto.
Ans. 1. When you hauehave a commandement to build Churches for reliques, as they had to build a Temple for the arke, ye may be bolde to do it.
2. To build a Temple for the arke, was all one as to build an house for the Lord: for it was the Mercieseate of God: it pleased the Lord to dwell betweene the Cherubims, there to shewe euident tokens of his presence. And whereas Dauid consulted to build an house for the arke, the Lord doeth thus answere him by his Prophet: Shalt thou build me an house for my dwelling? verse 5. So the Temple was made in the honour of God, being made for the Arke. It was all one, for the Arke to dwell there, and the Lord him selfe to dwell there: This argument therefore maketh nothing for them.
The Protestants.
TO build Churches and religious houses in the name and honour of saintes, and to make them Patrones and Protectoures of those places, and there to call vponupon them, and make prayers vntounto them, all which is defended by our aduersaries, we holde it vtterly vnlawfull, as tending to manifest impietie, and idolatrie.
Argum. 1. No diuine worship is to be giuen to Saints, therefore no Churches to be made in their names For it is part of the diuine worshippe to hauehave Temples.
Augustine saith, Nos non Martyribus Templa, sacerdotia aut sacra constituimus, quoniam non ipsi, sed Deus …orum nobis Deus est: De ciuitat. Dei, lib. 8. cap. vlt.Wee doe not ordaine Temples, Priesthoodes, or sacrifices for Martyres: for not they, but their God, is both their God and ours: None therefore is to hauehave a Temple but God. But marke I pray you their distinction: They say, that Religious houses as they are Temples, are onelyonly consecrated to God, but as they are Basilica, palaces, sumptuous buildinges, the selfe same Churches may be dedicate to Saintes. Bellarm. ibid.
Ans. If one and the same Church may be consecrate both to God and to some saint beside, I pray you who is the principal patrone of that church: God or the saint? You will say I am sure, God is. But I will proue the contrary, because it hath the name of the faint: It is called by the name of S. Peter, S. Paul, or some other, not by the name of God: Thus they are not contented to make saintes Gods fellowes, but will euen thrust him out of place, giuing vntounto saintes the honor of Gods house.
2. How names are to be giuen to places, wee can not better learne, then of those auncient founders of names the holy Patriarches: As Abraham Gen. 22.14. calleth the mountaine Iehouah-iireh, The Lord hath seene. So Iacob giueth holy names to the place where he met the Angelles, Gen. 32.2. and where he wrestled with the Angell, ver. 31. They as we see gaue holy and reuerent names vntounto places, not made peculiar for Gods seruice, but onelyonly for ciuil vse for the places to be called and knowen by: how much more ought churches and houses of God to be called by his name?
We therefore conclude, that Churches ought not to bee erected in Saintes names, to worship them thereby, and make them our Patrones, mediators, and presenters of our prayers: for this were great Idolatrie: Euen like as the Heathen called their Temples by the names of their Idolles, Venus, Iupiter, Diana and the lyke: Yet wee refuse not to call our Churches by the names of Saintes, as they hauehave beene called of olde, because wee are not inuentors of names; and termes inured by continuall custome can hardly be left. Wee vse them only as ciuil termes to distinguish places by: if any otherwise vse them, for any Religious purpose, they do amisse. And yet we deny not, but that the names of holy men may be safely remembred, by thankesgiuing vntounto God for such excellent instruments, and setting before our eyes their good example. And concerning the names which hauehave bene superstitiously giuen in times past vntounto Churches and other places (though it were to bee wished, that they neuer had beene so giuen) yet now we vse them (setting apart all superstition) as ciuill names of differēce, as S. Luke describeth the ship of Alexandria, wherein they were carried, whose badge (saith he) was Castor & Pollux, Act. 28.11. In a ciuil matter of description, hee refuseth not to vse the names of the heathen goddes. Augustine also giueth a good rule concerning such names. He speaketh of the names of dayes, which were called after the names of heathenish Idols, as the 4. day in the weeke, which we call Wednesday, was then called and is yet in the Latine toung,In Psal. 93. Dies Mercurij, Mercurie his day. Sic dicitur, a paganis, & a multis Christianis, sed nolumus vt dicant, et vtinam corrigātur: melius de ore Christiano ritus loquendi ecclesiasticus procedit. So it is called of the heathē, & of many christians, but I would not hauehave them called so, and I wish they were amended: for a Christian kinde of speaking best becommeth a Christian. Sed si quem forte cō suetudo traxerit, &c. sciat illos omnes homines fuisse. But if custome preuaile with a man so to speake, let him vnderstand that all they were but men, whome the heathen take for gods.
So say wee, it were to be wished, that we had names void of al shew of superstition: but seeing for our speaking we must be ruled by custom, let vsus know that those saints, by whose names places are called, are no Gods, nor Gods fellowes, nor patrons, or Mediators for vsus, nor any way to bee worshipped: But they are the fellow seruants of all faithfull Christians, to bee reuerenced with a Christian duety of louelove, not a religious worship of seruice.
THE THIRD PART OF THE ADORning and beautifiyng of Churches.
The Papists.
error 32 THe Temples and Churches of Christians they would hauehave built in the most sumptuous and costly manner, yea, in beauty to exceede the palaces of Princes, with siluer, golde, silke, Veluet; to be decked and adorned, Bellarmine cap. 6.
Argum. 1. The Tabernacle of the Iewes was of exceeding beauty: the Curtaines therof, of silke; the vessels, euen to the snuffers for the Lampes, were of golde, the Priests garment had a breastplate of golde, set about with precious stones: Therfore why should not the Temples of Christians be in like sort adorned, and set foorth? as Isay prophecieth, that the Glory of Lebanon shal come, the Firre, Oliue, and Boxe tree to beautifie my sanctuary, Isai. 60.13. which is literally to be vnderstood, Bellarm. ibid.
Ans. First, if the Iesuite had turned his argument and reasoned thus: the temple of the Iewes was gorgeous, and sumptuous, and beautifull to the eye: therfore Churches of Christians ought not to be so now: he had reasoned much better: for their seruing of God was externall; now God will be worshipped in spirit. All things were done vntounto them in types and figures: the outward glorie of their temple was a liuely figure of the spirituall beautie of the Church of Christ. Secondly, where you would hauehave the prophecie of Isay to be literally vnderstood, you hauehave made a good argument for the Iewes: for then they shall hauehave their sanctuarie restored againe, which the Prophet speaketh of by name. And if that place of Isay hauehave a literall sense, why not that also, 54.10. I will lay thy stones with Carbuncle, and thy foundation with the Saphires: I wil make thy windowes of Emeraudes, and thy gates shining stones? Say also that this shalbe literally performed: and so according to this grosse sense, the prophecie of Haggie shal also be fulfilled: the glorie of the last house shalbe greater then the first, Hagg. 2.10. But I thinke you neuer sawe Church built in this goodly manner, in beautie surpassing the Iewish temple, nor neuer shall.
The Protestants.
THat the Churches of Christians, and places of praier, ought decently to bee kept, yea and with conuenient cost and seemely beautie to be built and repaired, and Church vessels with other necessarie furniture, to be of the best, not of the worst sort, we doe both commend it, and practise it: for so we learne by the example of our Sauiour, that cast out of the temple sellers of doues and money changers, and would not suffer them to carrie vessels through it, Mark. 11.15, 16. that the house of praier ought to be reuerently regarded: but yet it followeth not, that such immoderate and excessiue cost should be bestowed vponupon the walles of the Church and Idols, to garnish and beautifie idolatrie, and poore people in the meane time to want. A Matrone ought to goe comely and decently apparelled, though not tricked vp with the iewels and ornaments of an harlot.
Argum. 1. Our Sauiour Christ reproueth the Scribes and Pharisees, because they drewe the people to bee good vntounto the altar, and bestowe largely vponupon them, and so leaue their parents helplesse, Math. 15.5. And he often doth inculcate that golden saying, I will hauehave merciemercy & not sacrifice: it is better to succour the liuing temples of God, which are the bodies of his poore children, then to bestowe superfluous cost vponupon dead temples of stone.
Argum. 2. Christ also doth rebuke them, because like hypocrites they did garnish the sepulchres of the Prophets, & yet persecuted their doctrine, Math. 23.29: so all popish pharisees are worthie of blame, that take greater care in garnishing the temples and tombes of the holy Apostles and Martyrs, then they doe in setting forth their holy doctrine, and preaching the Gospell, nay they doe contemne, persecute, and hate that doctrine, for the which those holy men died: so that this prouerbe was very well deuised of them; In times past we had golden Priests and woodden Cuppes, now we hauehave woodden Priests and golden Cuppes.
Augustine exhorting the people to be liberall to their Bishops and Pastors, thus writeth further: Forte ecclesiam fabricat, forte vtile aliquid in domo dei molitur, In Psal. 105 part. 2.expectat vt attendas, expectat, vt intelligas super egenum. Perhaps he is in building a Church, and doing some profitable worke in the house of God, he looketh that thou shouldest attend, and consider of his neede. By this it appeareth, that Churches were not superfluous costly in Augustines time: for nothing was done, but what was thought necessarie and profitable: and the builders (which were then for the most part their Bishops) were not of any great abilitie, to bestowe superfluous cost, nay they were not able to finish the necessarie workes, without the beneuolence and contribution of the people.
THE FOVRTH PART OF THE DEDICAtion of Churches.
The Papists.
error 53 THe superstitious dedication of their Churches, with the Annuall memories thereof, they would warrant by the example of our Sauiour Christ, who was present at the feast of the dedication, which was instituted by Iudas Macchabeus, Iohn 10.22. and by his presence allowed it, Rhemist in eum locuum.
The Protestants.
Ans. FIrst, a thanksgiuing to God for the restitution of the temple after the horrible prophanation thereof; is a thing approued by Gods lawe, but it is not necessarie to keepe a yeerely memorie thereof: for neither was there any such instituted by Ezechiah, after the prophanation of the temple by Achaz and Vrias, nor by Iosias, after the same had been most horribly polluted by Manasses and Amon, nor by Zorobabel, Esdras or Nehemiah, after it was reedified, when it had been vtterly destroyed by the Chaldees Fulk. ibid.
Secondly, your popish hallowing of Churches hath nothing like vntounto it, but the name: for they vse a number of foolish ceremonies, & many of them grosse superstitions, in the dedication of their Churches.
First, there are twelue Crosses painted round about in the Church, & twelue burning Lamps set ouer against eueryevery one of them, one against one: hereby (say they) the twelue Apostles are signified, that by the preaching of the Crosse gaue light to the whole world. Secondly, they vse oyle in anoynting their Altar, and other vessels, shewing hereby that they are consecrate to holy vses. Thirdly, they sprinkle water, burne incense, set vp Taper light: this sheweth (sayth the Iesuite) that the place is consecrate to prayer, and other holy actions. Fourthly, they sprinkle ashes round about the Church, and write in the floore the Greeke and Latine Alphabet from one side of the Church to the other. This betokeneth (say they) the preaching of faith, which is the foundation and ground of all righteousnesse, which was first taught in the Greeke and Latine tongue. Fiftly, they beate vponupon the Church doore, and call vponupon Saints and Angels: that is, (say they) to command Sathan to depart, Bellarm. cap. 5.
First, they offend in the number of their foolish ceremonies, exceeding herein the manner of the Iewish dedication: so that vntounto them it may bee sayd, as Paul to the Galathians; How turne you againe to impotent and beggerly rudiments? 4.9.
Secondly, they hauehave no warrant for their friuolous shadowes and significations: Coloss. 2.17. which are but shadowes of things to come, but the bodie is in Christ: we hauehave the bodie, what need any more shadowes? Christ wil not now be worshipped with Crosses, ashes, characters, candle light, & such apish toyes.
Thirdly, some of these ceremonies are impious, and sacrilegious: the inuocation of Angels and Saints, is a robbing of God of his honour, who onelyonly is to be prayed vntounto.
Augustine sayth of such inuentors of newe rites and ceremonies, Ipsam religionem, quam deus paucissimis sacramentis liberam esse voluit, oneribus premunt: Epistol. 119They cumber religion with burdensome ceremonies, which the Lord hath made free with a fewe sacraments.
THE FIFT PART OF THINGS HALLOWED and consecrate for Churches.
The Papists.
THey maintaine their superstitious & popish blessing with the Crosse, the hallowing of waxe, fire, palmes, ashes, holy bread, holy water, salt, oyle, & such error 54 like: which hauehave power, as they would beare vsus in hand, to driue away diseases and euill spirits, Rhemist. annot. 2. Timoth. 4. sect. 12.13. Bellar. lib. 3. cap. 7.
Arg. 1. First, for the hallowing of these creatures to holy vses, and making of them actually holy, they alleadge that saying of S. Paul, 1. Timoth. 4.5. EueryEvery creature of God is good and is sanctified by the word of God and prayer: Ergo, these creatures may be sanctified to holy vses, as the water also in baptisme, and bread and wine in the Eucharist: for the Apostle speaketh not here onelyonly of the common benediction of meates, but of a more high and exact applying of creatures to holy vses, Rhemist.
Ans. 1. S. Paul here speaketh only of the common & ordinarie vse of Gods creatures, as of meates & drinks for eueryevery mans priuate vse & he sheweth how they are sanctified by the word of God, which permitteth vntounto the faithfull the free vse of thē, and by praier: not that they are vnclean by nature, but by pollutiō of sinne: and by this meanes are made holy and cleane. Secondly, we confesse also, that some things set apart for the seruice of God, are more specially called holy, as the Arke, Altar, & Temple: but it is not lawfull to seuer what creatures we will from the common vse, and consecrate them to the seruice of God, but such as are appoynted by his word; as water in Baptisme, and bread and wine in the Lords Supper hauehave the warrant of Gods word, as none of your popish trumperie hauehave: neither are these creatures so consecrate holy in themselues, to conferre or impart their holines to other things, but are so called in respect of the holy vse, for the which out of the word of God they are appoynted.
Argum. 2. For the efficacie and power of these hallowed things, they thus reason. The bitter water giuen to the adulterous woman caused her thigh to rot, if she were guiltie, otherwise it made her fruitfull. Numb. 5. Elisaeus healed the bitter water with casting in salt: the Apostles healed the sick with annoynting them with oyle, Rhemist. Bellarm. ibid. Ergo, these sanctified creatures may doe the like.
Ans. First, the bitter water of it selfe had not that power, but by vertue of that oth, with the which the woman was charged. Againe, it hath the warrant of the word, as yours hauehave not. Secondly, Elisaeus and the Apostles had the spirit to worke miracles, so hauehave not you: and they might hauehave done that they did without any such meanes. Againe, it was common salt, and ordinarie oyle which they vsed, not blessed before, after your popish manner.
The Protestants.
FIrst, we hold that no such things ought to be separated for holy vses, because they hauehave not the warrant of the word of God: for all things that are sanctified, are so sanctified by the word of God and praier, 1. Timoth. 4.5. But they hauehave not the word of God for their warrant, neither doe they vse any prayer of faith, but a superstitious kind of crossing. Nadab and Abihu were consumed with fire, because they offered strange fire, not taken from the Altar: that is, they presumed of their own authoritie, without Gods commandemēt, to consecrate a strange element to Gods seruice, and were punished, Leuit. 10. Ergo, it is dangerous without Gods word, to consecrate any such things.
Concerning the sprinkling and washing with holy water: Augustine thus writeth of the same or like custome of washing: Ne ad ipsum baptismi sacramentum videretur pertinere, Epistol. 119 cap. 18.multi hoc in consuetudinem recipere noluerunt: nonnulli de consuetudine auferre non dubitarunt. Many would not receiue that custome, lest it should seeme to be another baptisme: and some hauehave not doubted cleane to take it away.
Secondly, though such things were rightly halowed, yet hauehave they no such power: Christ sheweth the way, wherby euill spirits are chased away: by praier and fasting, Mark. 9.9. And therefore to coniure creatures, to expell Sathan, without the word of God, is no better then a kind of Magicke & enchantment.