〈◊〉 whereas he hath nothing of this but that he saw a Pamphlet so inscribed 3. And this is more probable because I find not any Ecclesiastical Historian or other Author mention any such Hippolytus who was Apostolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Nor is there any foundation in Antiquity in the testimony of any good Author that any such Crossing was used in the Apostles time though I know in Tertullians time and afterwards it grew much in fashion especially in the fourth Century in the time of i August in Evang. Joh. Tract 118. Chrysostome k Chrysost demonstrat quod Christus si◠Deus Augustine and this Palladius who was Bishop of Helenopolis and this is confessed by l In his Conference with Hart page 504. Edit London Anno 1598. Dr. Rainolds against Hart where you have much about Crossing who denies and justly too that any such use of the Crosse was used in the Apostles times nor do I finde any affirm it but they of Rome who against all reason and antiquity would have all their ridiculous and superstitious Ceremonies to be Apostolical It is observable further that the Latin Translation by Gentianus differs very much from the Greek put out by Joh. Meursius as he m Jo. Meursius in Praefat Lectori Palladio Praepositae himself tels us and both of them very much even in this present story we now speak of from an ancient Greek Manuscript copy of Palladius in Bodlyes Library So that 't is evident the book hath been much interpolated so that he had need of a spirit of Prophecy who would certainly tell us which is genuine which spurious For instance in Meursius his Edition Lugd. Batav 1616. pag. 152. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the 93 Narration or Chapter is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the narration begins thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And then the next Narration Narratio 94. pag. 154. hath this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now in the Manuscript ancient Copy in Bodlyes Library those two Chapters are but one and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the Narration begins thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Difference enough and therefore negligence or knavery enough in the Transcribers Besides this University friend I consulted another in the Country who had I knew a well furnished study and from him I received this following Answer Sir Palladius his Historia Lausiaca I find in the seventh Tom. of Bibliotheca Sanct. Patrum put forth by Margarinus de la Bigne at Paris Anno 1589. of which Author Bellarmine himself in his Book de Scriptoribus Ecclesiasticis ad annum 390. confesseth after he had first praised this History as not a little profitable to the Reader of it that this Palladius is reproved by Saint Hierome in an Epistle of his to Ctesiphon for an Origenist and so accounted also by Epiphanius in an Epistle of his to John of Jerusalem which Epistle is to be seen as he saith in the second Tom. of Hieroms Works This History of Palladius hath the name Lausiaca from one Lausus to whom it is dedicated both by Palladius and Heraclides a Bishop of Cappadocia both which Epistles dedicated to Lausus are prefixed to this History The History hath more Miracles in it than are in the New Testament and as strange ones as are in any Legend and it seemeth the Author as he saith at the 56. Sect. of this History could have reported stranger but that they did excedere miraculi modum not that they were false though but because men wanted faith to believe them In the first Sect one Dorotheus cum prius signaculo crucis se munivisset draweth and drinketh the water of a Well wherein there were Asps Abbot Copres sect 49. went into the flames of a great fire and staid there half an hour and had no hurt but as he entred the fire he was in nomine Christi signatus One Abbot Be at the entreaty of some Husbandmen of that Country commanded a Sea horse Hipp-potamus who wasted that Country to be packing and not to spoil the Country any more And so forthwith this Sea horse as if he had been driven away by an Angell anished omnino evanuit Sect. 17. An Hyaena brings her whelpe unto Abbot Macarius and layeth it down at the Abbots feet this whelp was blind the Abbot spits upon the eyes of this blind whelp prayeth and the whelp recovereth its sight the Hyaena taketh up the whelp and deparreth But then the next day the same Hyaena bringeth a great sheep-skin unto the Abbot offereth it unto him belike as a token of her thankfulness for the cure the Abbor refuseth the present ratleth the Hyaena for killing the sheep adviseth her to kill no more sheep the Hyaena capite suo annuit ut quae sancto Macario assentiretur Saith my Authour upon the report of St. Paphnutius in another Place the Divell in the habit of a Presbyter offereth the Sacrament to one but the good Presbyter discovereth the Divell and defies him and his Sacrament In another place one liveth many yeares and had no other sustenance but the Sacrament once every Sabbath day By this time the Reader is I hope sufficiently satisfied that your Author Palladius is a Legendary writer the Gentlemen who have made this search for me desire for the present to have their names concealed but however they will be responsible for what they have written when ever you shall be pleased to call them to an account A third witnes is the Author of the Quest and Resp ascribed to Justin Martyr but this Author is unknown and the book a forgery unworthy of Justin Martyr and as short of his former writings as Lead is of Gold this you know a great deal better then my self but others may see as much demonstrated by Rivet Critie sacr lib. 2. cap. 5. Out of Possevinus Sylburgius and Scaltetus But you have perhaps another argument hinted towards the conclusion of this section and it is the apparition of the signe of the Crosse unto Constantine of which you speak in those words he that thus signed to Constantine victory from Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this overcome c. But it is much questioned whether or no that which you call the signe of the Crosse was that which appeared unto Constantine Bishop Abbot in his answer unto Dr. Bishop his Epistle unto King James pag. 167. saith that the signe of the Crosse unto which Constantine was so much affectioned and that which he was so affectionate unto was that which appeared unto him was indeed i i Euseb de vit Const lib. 1 c. 25. the signe of the name of our Saviour consisting of the two Greek letters x and p and in the form of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the two first letters of the name of Christ and did import the same whole name by the sight
detraxit scriptis probabilibus authoritatem Hieronymus verò in lib. contra Helvidium affirmat eum Ecclesiae hominem non fuisse Et in Catal. de Teâ—talliano idem ait eum multa contra Ecclesiam scripsisse reverâ scripsit Quae cum ita fint quà m absurdum est Montanicas Traditiones Tertulliani nomine nobis obtrudere The other is a zealous and rigid pleader for humane religions Ceremonies Mr. Hooker in his Ecclesiastical Politie pag. 65 when Tertullian disputed against the Christian souldiers wearing a Crown or Garland on their heads when they receive their Donative He was a Montanist and an enemy unto the Church for condemning that prophetical spirit which Montanus and his followers did boast they had received as if in them Christ had performed his last premise as if to then he had sent the Spirit that should be their perfecter and final instructer in the mysteries of Christian truth Which exulceration of mind made them apt to take all occasions of contradiction Wherefore in honour of that action and to gall their minds who did not so much commend it he wrote his book De Cotona Militis not dissembling the stomack wherewith he wrote it 2. The Crossings which Tertullian speaks of would be a weight cumbersome enough without any other Ceremony and this cannot be denyed by such indifferent persons as will read his words at large for thus they are Ad omnem progressum atque promotum ad omnem additum exitum ad vestitum ad calceatum ad lavaera ad mensas ad lumina ad cubicula ad sedilia quandocunque nos conversatio exerceâ— frontem crueis signaculo terimus Here you see that the Crossing in Tertullians time was at every step at every coming to and going out at the apparrelling themselves at washing at eating at lighting candles and at sitting c. 3. The frequent use of the Crosse mentioned by Tertullian at every step and in every action that we do was not could not be decent because it could not but be a great hinderance disturbance and distraction unto the more necessary and important actions of mens lives especially seeing you will say it was to be accompanied with inward action of the soul suitable thereunto now how can that which is not decent in it self derive that which it hath not unto another this perpetual Crossing was so farre from being decent as that it was ridiculous and should we now see a man after this manner crossing of himself we would think either that he was out of his wits or else that he was transported with such delusions of Satan as the Quakers are now or the Montanists were in Tertullians time A second witnesse is Palladius de Historia Lausiaca This Author I suspected to be fabulous by the two tales related out of him by Bellarmine de Reliq Imaginib Sanctorum cap. 29. and I cannot but wonder that you should alledge him considering the character that Hierome and Epiphanius give of him but not having the Book in my own Study I sent unto a friend in Oxford to make some search after the place and in a short time this answer was returned unto me What authority is to be given to that quotation out of Palladius concerning Hippolytus whom he would have to be Apostolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest None at all or very little For 1. Palladius hee lived in the end of the forth Century anno 389 Answ saies a In Chronelog Authorum praefixa Hist vet Patrum Paris 1583. Laurentius de la Barre Bellarmine descript Eccles pag 156. in Palladio puts him ad annum 390 saith he was coetaneous with Hierom and Ruffine and a man of no great repute Reprehenditur saith b De Scriptor Eccles in Palladio pag. 156. Bellarmine ut Origenista Pallactius saith c Preaemio adversus Pelagianos ad Cresiphentem Hierome servus nequitiae candem haeresim instaurare conatus est novam translationi calumniam Hebraicae mihi struere nunc quoque mysteriuÌ„ iniquitatis operatur And at the same time Epiphanius d Epist 60. apud Hieron Palladium qui quondem nobis â—harus fuit nunc misericordiâ Dei indiget cave quia nunc Originis baeresim praedidicat c. And though he seemed afterwards to have forsaken his Haeresies yet if we may beleeve e In Apparatu Sacro pag. 60. Palladius pag. 207. Possevine Mutavit personam non animum 2. This Historia Lausiaca was called so not by Palladius himself who inscribes it thus f Vide Palladium graecè editum per Jo. Meursium pag. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paliadii Episcopi Historia vitas sanctorum Patrum continens But because he dedicated that History 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lauso Praeposito to an eminent man then in authority so it was that from this Lausus it was called Lausiaca 3. This Narration of Hippolytus here cited occurs in the g In Hist Vet. Patrum per Laurentium de la Barre cap. 1.9 pag. 88. who puts these words in the Margin Crucis signum tempere Apostolor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MS. in Bibl. Bodlianâ Palladius graecè per Ioh. Meurs Lug. Bat. 1616. 4â— Latine Edition of Palladius by Gentianus Hervetus thus Quae cum sic fecisset se totam signo crucis muniisset egressa est c. He speaks of a Corinthian Virgin a Christian damned by the Judge to the Stews out of which place she escaped a pious young man giving her the cloaths in mans apparel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is putting on mans apparel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signing her self all over with the Mystery of the Crosse shee escaped safe So the story is in the Greek Edition by Meursius pag. 154. what other Greek copy the Doctor made use of I know not he cites pag. â—049 whereas in Meursius his Edition there are but 212. pages in all 3. He tells us where he had this Fable or History for Palladius does not affirm it to be true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. in alio libello qui inscribebatur Hippolyti ipsis Apostolis cogniti seu Apostolorum coaetanei Istiasmodi Natrationem inveni And then he tels this story of the Corinthian Virgin 4. So that the Summe is He found a Pamphlet for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which was inscribed to Hippolytus who was known to the Apostles but that it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a false and spurious inscription he tels us not onely he found a Pamphlet so inscribed 2. It is very likely he had no great opinion of that Pamphlet for then he would have told us so to give reputation to the story For in the very next h Palladius ex Edit Joh Meursii pag. 152. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 story before this which is concerning a Virgin called Juliana he tels us he had it out of a most ancient book of Hymns writ by Origens own hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉
j. e. every way aâ— well in order of nature as of moralitie He affirmed also cap. 7 there is nothing actually indifferent which is not potentially good or evill and cap. 8 there is no action of mans will so indifferent but the dâ—ing thereof by some circumstances may be evil There is no action that a man can doe by the power of his will that is meerly and absolutely indifferent Humanum actâ—in indâ—vâ—duo consideratum ex â—elther at â ratâ—one pro cedentem vel bonum esse vel malum necesse est These passages come the nearest to that which is here fathered upon the treatise in all which this crudity appeareth not there is nothing indifferent Nay the haâ—shest of these assertions may be found not only in little Pamphlets made by Caâ—pentâ—s Boyes against learning and sense but in great volumes written by those that goe for very learned and sensible in such matters as this is Thomas Aquinas in the great book called his Summe prima secunde q. â—8 r. 9 hath this conclusion it must needs be that every individuall act of man proceeding from delâ—herate reason is either good or bad And all or almost all those which have written upon that place doe confiâ—â—e and defend thâ— same who yet were men that in questions of such a nature did not usually write against all learning and sense Dr. Hammond sect 34. This argument of Amesins against things indifferent that learned Bishop was well acâ—â—â—â—ted with by his familiar conferences with Mr. Glaâ—thorn a vehement disputer against Ceremonies and whom the Bishop thought fitter to refute by trifling instances of unbâ—ttoning and buttoning his Cassock than by more serious attempts of conviction i. e. in plain rearms to despise and smile at than to dread and if Mr. J. have really read Mr. Hooker whom he somewhere entitles our Patron of Ceremonies hee may in him remember a discourse of Laws which will supersede all necessity or benefit of my farther inlarging on it Jeanes Here we have a grosse mistake and a bitter jeer 1. A grosse mistake to say no worse for Ames hath no where any Argument against things indifferent it is a Conclusion which he never dreame of and therefore you most injuriously fasten it upon him and hereof I hope you will repent and give some publique restimonial thereof Next we have a bitter jeere at Non conformists as if their opinion concerning humane religious Ceremonies were so filly and ridiculous that Bishop Morton despised it and smiled at it and could refute it easily by trifling instances by unbuttoning and buttoning his Cassock There may be truth in this your relation concerning Mr. Hynde and Glapthorne but your false accusation of Ames will render your bare word questionable if it be not backed with farther proofs but suppose your relation true yet all that you can gather hence is that they were weak Respondents and knew not the state of the Question and unto that you seem as great a stranger as they for you dare not say that Bishop Mortons buttoning and unbuttoning his Cassock was a religious Ceremony and if it were not was it not a proper medium to prove the lawfulnesse of humane religious Ceremonies The Non conformists layd downe four qualifications in the Ceremonies which they oppose 1. Humane Institution 2. Ordained signification 3. Mysticall signification 4. Appropriation unto Gods solemne Worship and Service 1. Humane Institution they are humane inventions now Kneeling Bowing Prostrating lifting up of the eyes and of the hands shouting and dancing for joy they absolutely deny to be humane inventions as you may see in Ames his dispute about Ceremonies pag. 495. 2. A second thing is ordained signification though they have an aptnesse to signify yet they doe not actually signifie without special institution of manâ— those signes then that signifie without institution by nature or by civil custome aâ—â— shut out of this controversie 1. By nature naturall Ceremonies as they are called such as to looke up to Heaven to lift up our heads to bow our knees in prayer for these Nature â—t self saith Ames doth teach all nations to observe without any institution though not without some government of counsel nor without such varleâ—â—y as Nature it self is subject unto Manuduct unto disp about humane Ceremon pag. 27. 2. By civil custome and of this nature was the womans vail 1 Cor. 11. By received use and ancient custome it shewed the subjection of a woman unto the husband and so was an indicant signe thereof without any new institution of man 3. They are of mystical signification they signifie either some grace or duty they teach some spiritual and religious thing by their instituted signification and therefore are termed by some doctrinal Ceremonies 4. They are appropriated unto the acts of Religion in Gods service and so are religious in state and have as Parker phraseth it a kinde of immobility in Gods worship and hereupon they are termed relâ—gious Ceremonies and by this all circumstances or if you will call them circumstantial Ceremonies all Ceremonies of meere order and decency are excluded out of the controversie because they are common to things civil as well as sacred and used as well out of Gods worship as in it Whereas Doctor Morton objecteth that a Pulpit-cloath Communion cup the Church and place of Gods service it self may be appropriated and assigned onely unto Gods Worship Ames for answer distinguisheth betwixt appropriation of this or that individual and of the kinde Individuals saith he may be extrinsecally and accidentally appropriated the kind remaining intrinsecally common and indifferent and the individuals that are thus extrinsecally appropriated are of the same use out of Gods service that they are in it this saith Ames is occasion of admiration unto Dr. Burges the Rejoinder but hee might have considered that the immediate end of a Cloath is to cover of a Cup to drink out of of Meeting places to meet in and then where is the strangenesse of this assertion Is there nor the same immediate use of a mans eyes in reading one booke as another of a mans ears in hearing one voice as another however the subject seen or heard may differ in nature or kind This is a true state of the Question made not by me but by Parker Ames Didoclave and other learned Non-conformists long agoe And now I hope you are sensible that Bishop Morton his buttoning and unbuttoning his Cassock came not within many leagues of it there is no doubt but that either you have or may easily procure a Cassock of the like stuffe and fashion as that of the Bishops and why should not this fear be as feasible â—nto you as unto him Pâ—ay Sir try the utmost of your skill and let all the Bishops in the Land bee your assistants nay take in what help you can from Mr. Hooker his discourse of Lawes that you referre mee unto and if from the buttoning and unbuttoning of your Cassock you can