have both in opinion affection of the true Church of Christ The extent of the Churches authoritye I knovv she is the spouse of Christ yet but the spouse It is enough that she is next to her head the Lord Iesus she must not usurp to be head her povver is subordinat not supreme ministerium not imperium 28. Math. last she must deliver the lavves vvhich she hath receaved from her King not dare to make lavves And therfore vve must bevvare lest vvhyle for our ovvne es vve vvould honor the Church too much vve dishonor Christ vvrong greive both The praetensetaken from the authority dashed 1. because its a poysoned dâ—ug of popery To crush therfore the former Cavil objection I ansvver several things It is the Romish tenet to a hayre one of the most fulsom poynts loathsom dregs of the fylth of Popery The Iesuits themselves having no other bottom â—hey beare up or to biuld up their blynd obedience An opinion constantly unanimously opposed by all our Divines Chamier de votis 1. Bec it overthrovves the Soveranguty ofChrist his prophetical Kingly office lib. 11. cap. 11. abhorred by al Christian self denying and syncere-belleiving hearts For vvhat is it else but to jusle Christ out of his prophetical Kingly office to resolve our fayth obedience lastly into the determinations commands of men 2. VVhy are the Berreans commended for examining Pauls Doctrin Acts. 17. 1. Thess. 5.21 vvhy are all men enjoyned to trye all things to hold that vvhich is good If vve be bound to take our Religion upon trust from the authority of the Churche 3. If Paul an Apostle Doctor of the gentiles 3. The Apost would not chalenge this power disclaymes all such souveraignty as tyrannicall usurpation vvhat man or Church dare chalenge it But disclayme it he doeth 2. Cor. 1. last Not that vve have dominion over your fayth but are helpers of your joy for by fayth you stand 4. Had men or Curches povver to coyne Ecclesiastical Canons to forge nevv articles of fayth to make these senses of the Scripture Authentick vvhich suited their mynds and to charge these upon the consciences of men as necessary to be beleeved Beleivers should not stand by their fayth but they and their fayth should stand or fall according to the feeble determination of men 5. If the fayth of particular men depend upon the Church That the authority of the Church is not the rule the faâ—â—e rule which guides the Church doth guide each member upon vvhat doth the fayth of the Church depend Eyther they be the rule vvhich is too loathsome to affirme or else they are guided by the rule of the vvord in their determinations vvhich begets both saving light in their mynds sound faith in their hearts Eph. b. 20.10 Rom. 17. And if the vvord be ablé to give them light fayth vvhy not others as vvel as them 6. The authority of the Church unto vvhich vve must captivate our judgements Vniversale neâ— existit nec agit nâ—siâ—in individuis musteyther be the authority of the Vniversal Church vvhiche acteth nothing but in the particulars these have varied in opinion practise touching Ceremonies therfor cannot setle us in a certaine determination Or it must be the authority of a particular Churche but particular Churches have not only erred but departed from the faythe Vvho Lorded it oter the lavv did not the Church 14. Math. 10 vvho condemned crucifyd the Lord did not the Church vvho persecuted the Apostles forbad them to preach publish the Gospel did not the Church And this vvhich is sayd of Churches is true of Counâ—els of all kynds as experience of all ages hath made it good Others of this rank plead the love of their people 3. Plea of the Temporizer is the love of his pâ—ople preaching when indeed it is the love of him self living the necessity of preaching hope of doing good hovv precious mens paynes are vvhat need of laborers in the vynyard And therfore conclude if all men should sit do vvur in silence as some doe the ruyne of the Church must needs follovv They confesse its true indeed these popish reliques vvhich are the bane of the Churches peace being unprofitable needlesse nay scandalous offensive should be removed But vvhen they vveigh that heavy charge VVoe if I preach not the Gospel they are then vvilling to beare all rather then to deprive the Church of the benefit the soules of Gods people of the profit comfort of their ministerye Favour thy self is the serious arge whatever is alledged ito colour it with vvhereas alas al this pretence of mercy is a miserable mistake commonly that vvorldly vvatch vvord of favour thy self lyes closely covered under these curious florishes of care compassion for the common good For the quaestion is not vvhether preaching be precious or the paynes of faythful Ministers profitable But the doubt here is vvhether vve may come to doe lavvful things by unlavvful meanes To synne that vve may doe service As though the Lord had need of my lye or else that he could not bring his servants to his ovve haven vvithout the divels boate or that Christ could not upholde his ovvne kingdome vvithout the paynes preaching of some men novv I conceyve it is undeniably evident that the suffering in the tyme of Queene Maryes dayes did more setle enlarge the bounds of the Gospel then all the preaching did in King Edvvard the sixt his reigne A 4. plea of the temporizer Others speake out deale dovvne right professe it is agaynst the hayre their hearts to doe this drudgery but they are not able to undergoe the extreame pressure vvhich follovves the refusal of them Nay it s certayne some have openly protested that if it vvere but half an hovvres hanging I. speake but what I. know they vvould rather suffer it then subscribe But for them theirs to ly in the ditch to be cast into a blynd corner like broken vessels yea they their familyes to dye many hundred deaths by extreame misery before they could come unto their graves This they vvere not able to undergoe A condition I acknovvledge vvhich needs deserves a great deale of pity commiseration since it is true that some kinds of oppression make a man mad But oh that the God of mercy vvould put it into the mynds hearts of those vvhom it doth concerne that they vvould never suffer such refuse reliques longe to hazard not only the comforts but even the conâ—ciences happines of many distessed soules Ther is a thrid last sort of men more ingenuous then the former vvhoe vvhen they see The close hypocrite his excuses that such colours of excuses formerly propounded are not layd in oyle therfore vvillnot continue nor can give
the institutor 4. Those which are of the same ranke and sett in the same roome with Gods owne Cere they must be conceaved to have holines and efficacy in them for so Gods ordinances have But these significant Cere thus instituted are of the like nature with some of Gods owne spirituall rites As the Phylacteries Nub. 15.39 were appointed by God for this end to be remembrances and admonishers of the law to those that used them the same place our Cerem supply and are ordained for the same purpose If it be here sayd that God himself appointed his and therfore they are holy and religious but ours being instituted by man have no more then man can give them I answ God appoints his and therfore they are truely holy and religious and ought to be embraced Mens inventions being sett in the same ranke are holy â—nd religious but falsely and superstitiously such and â—herfore are to be abandoned CHAP. VII Touching other partitions of Ceremonies Pag. A Fift partition is that of sacred Cerem some are perpetuall as divine some temporary moveable alterable ambulatory as humaine and of ambulatory some â—re free and some are fixed Of the perpetuity of Divine Ceremon there is no quaestion of the alterablenes of humaine 1. That is a corrupt rule which the Rej. addeth viz. that they are alâ—erable when in the judgment and consciences of those to whome it belongs to discerne therof that is with us to the â—onvocation house they become not unprofitable alone but â—angerous and hurtfull For not to repeat here that all â—umaine Ceremoniesare unprofitable dangerous hurtâ—ull 1. unprofitablenes alone is sufficient to cashyre a Ceremony of mans making consider well of these â—easons 1. If Gods owne Ceremonies were therfore to be removed because unprofitable Vnprofâ—tablenes is enough to cashyâ—e a Ceremony of mans making then much more ours Heb. 7.18 2. If we must answere for idle words then much more for idle ceremonies 3. That wherin neither the governour attaines his end in coÌ„maunding nor the governed his in obaying to commaund that is unlawfull but he that commaunds unprofitable Ceremo he attaines not his end in commaunding nor the governed his end in obeying Ergo. 4. 2. Coll. 18. Those things which perish in the using with those we must not be burdened but unprofitable Ceremo perish in the using ergo with those we must not be burdened 5. Things indifferent when they are used not in subordination to help forward morall duties then their use is unlawfull but when they are unprofitable then they are not in subordination to help forward the morall Ergo. 6. That which crosseth the place and office of the governour that he must not doe or maintaine but to enjoine a thing unprofitable is against his office and place for his office is to rule for our good RoÌ„ 13.4 but unprofitable things are not so Ergo. 7. That which the magistrate can commaund or maintaine in the Church he must doe by virtue of some precept That which is done by virtue of a precept will be avayleable to bring about that end whereof there is a precept but unprofitable things cannot attaine that end Ergo cannot be done by virtue of a precept ergo are not under the commaund of a magistrate Againe when it s here referred by the Rej. to the judgments and consciences of governors to discerne of the dangerousnes of Cerem and I would fayne knowe whether the coÌ„sciences of all the Christians in England â—e so subjected and tyed to the fleiâ—â—e of the convocations â—onscience that without it they may not judge no nor â—iscerne of the unprofitablenes danger and hurt of the Ceremo which they are to practise surely this is more â—ervile blynd obedience Blynd obedience brought in by the Rej. then the wiser sort of papists â—ill admitt of The Inquisitor Silvester in the word â—rupulus saith that To interpret discretly humaine praecepts 〈◊〉 the court of conscience belongs to every one Interpretare discrete praecepta humana in soro conscientiae pertinet ad quemlibet pro facto suo as touching his â—â—ne practise This was one ground that Paulus Venetus â—â—lgentius and the other Venetian divines stood upon â—hat every man whom it did concerne might and ought â— discerne of any superiors praecept even the popes Inferiors should judge of the commaâ—nds of the superiors â—hether it were lawfull and convenient or no But â—erein the Rej. had consented as it seemeth with D. â—ovell pag. 19. that in such things as these are the praeâ—ept of the superior doth bynd more then the consciâ—nce of the inferior can And that the subject having â—he commaund of King or Bishop for his warrant ought â—ot to examine but only to performe what he seeth â—ommaunded A very good stirrop if it be well held for â— help men up by that they may ride upon mens conâ—â—iences at their pleasure D r. Davenant taught us other â—octrine at Cambridge when upon Coloss. 2.13 In â—pposition to Iesuiticall blynd obedience he shewed â—ven out of Thomas Aquinas Subditt possunt debeâ—t de superioâ—um decreâ—is quatenus ad se spectant indicare iudicio discretionis that subjects may and ought â— judge with the judgment of discretion the decrâ—ees of their â—â—periors so farr as it concernes their particular and against â—he Rej. his contrary doctrine let these reasons be weiâ—hed If the judgment of the governour be not the rule of imposing then is it not the rule of removing Ceremoâ— but the first is denyed by all The judgmeÌ„t of the Governouâ— is not the rule of retaining or removing Ceremo even the Rej. and therfore the second part cannot be graunted 2. If Cerem musâ— not be removed before they be discerned dangerous by the consciences of the Governors then Governors do not synn if they retaine Cerem never so bad provided that in their judgments and consciences they seeme noâ— dangerous that being by the former graunt the rule oâ— their removeall but this is absurd ergo 3. If Governours have authority to keepe any Ceremonies imposed untill they seeme dangerous hurtfull unto them then all other are bound to obey in the practise of sucâ— Ceremo though in their consciences they ought to bâ— removed because the judgment of the governour is thâ— rule of maintaining or removing and thus they shoulâ— be brought into a snare and a necessity of synning eitheâ— to goe against their consciences rightly informed and sâ— synne Rom. 14. last or to goe against the judgment oâ— the governour and so against the rule that being thâ— rule of retaining by the new doctrine of the Rej. anâ— so also synne Againe of ambulatory free Cerem thâ— Rej. giveâ—h only an example out of auncient times buâ— we could wish some examples in England It seemeth we are more fettered and lesse free in all the Ceremo we have then any approved course doth warrant Thâ— explication of ambulatory fixed Ceremo is as uncouth as their
good evill You are therfore an hypocriticall church which hath nothing sound in it and substantiall but all things fayned and paynted But you are not that true church that bride beseeming our Saviour who stayes her self upon the truth alone and the Spirit of God He speaketh these things of thâ—se which under the name of Representative churches imposed their inventions upon true churches without Scripture which is a true representation of our representative convocation 5. The Rej. confesseth that this Hierarchicall convocation is humaine and not divine and he will not denye but Christians and Christian congrâ—gations are Divine Now what a monstrous and preposterous generation then doth he make as it were in a Chymaericall dreame of Divine Children proceeding from humaine mothers and grandmothers Our Saviour was of another mynd when he made these two opposite from earth and from heaven The Rej. hath found out so great consent betweene these two that earth may be the mother and grandmother of heaven Besyde the humaine mother of Divine children is not of their heavenly fathers choise nor by him appointed to beare the person of their true mother But she was first putt into this office by the presumption of men and afterward authorised by the Archmother of Rome continuing her profession by sleight might to represent those from whom she can show no other letters of credence for the power she usurpeth then she maketh her self or hath gotten by stealth from civill power 6. This representative mother is very seldome exstant viz when ther is a Parliament which now we have not had these diverse yeares And when she appeareth she can give no milk to her children further then she hath commission from man None of her children can have accesse unto her only she appointed many yeares since certaine servants of hers with restraint of their fathers allowance to dyet them with drye ceremonies and scourge them with silencing deprivation excommunication if they fynd fault with that provision which is very pap with a hatchet Is not such a mother worthy grand titles and honor 7. The examples of such motherhood which the Rej. fetcheth from the assemblyes of Israell Scotland and our Parliament have no agreement For 1. we read of no assemblyes of Elders by office in Israell from whence all other were excluded stiled either Mothers of Israell or all Israell Neither was there in any such assemblyes this motherly authority exercised of appointing humaine sacred Ceremo unto Israell 2. The assemblyes of Scotland before Perth had no such state as our convocation nor power of commaunding but only advized of and directed those things which God had appointed and the churches were knowen to desire yet might their judgment be well called the judgment of the church of Scotland because they pronounced nothing but that which all the churches of Scotland did publikely professe even in their solemne confession 3. Our Parliament is not stiled the Mother common wealth of England yet in civill affaires more liberty is left for stile and power unto publike assemblies then in religious But if the lower house of Parliament were not more freely chosen and of greater power then the poore lower house of Convocation a quaere might be made whether the state or common wealth of England were there or no. Now for the second way of one church by association and combination of all particular churches into one profession worship and discipline This is good thus farr and the very same with that collective consideration which the Repl. mentioned and the Rej. termed a new mistie inexplicable nothing except combination doth mistyly cover under it the swallowing up of particular congregations by Nationall Provinciall Diocesan churches But â—s for that clause that this must needs include such orders and offices as our Hyerarchye this is either a begging or a stealing of the mayne quaestion For 1. this Hierarchye consisteth of officers and orders by the Rej. owne confession humaine not divine now associaâ—ion of profession worship and discipline may certainly be had by officers and orders divine 2. The reformed churches of France have their association and combinaâ—ion without any Hierarchye 3. The Hierarchye doth not associate churches under it but subdue all to it self so that as the Pope is sometyme esteemed the Church of Rome and sometyme he with his assistants so is our Hierarchye in England Beza de ecclesia notis paulo ante finom Ego Pontifieijs libâ—nter relinquo totum istuÌ„ Episcopatuâ— gradum cuius aperté dicâ— Spiritum Sanctum non suissâ— authorem sed humanam prudentiam cui nisi animadvertimus Deum maledixissâ— corte nihil nâ— nunc quidem videmus viperam insinu fovemus quae tursus matrem neâ—abit Beza in his notes of the church not farr from the end giveth warning of this I most willingly leave the wholl frame of Episcopall authority to the Papists of which I openly professe the Holy Spirit of God was never the author but humaine policy which if we do not observe to be accursed by God we certainly as yet see nothing at all and nourish we do a viper in our bosomes which will kill the mother This prophecy is too true of the Hierarchye as in other respects so in this that it seemeth to devoure our mother churches title liberty right and power and in a great part hath prevailed 9. It was added by the Replyer that the Hyerarchye is a creature of mans making and may more lawfully be removed when it pleaseth man then ever she was by him erected To this the Rej. answereth confessing that sundry offices and orders in our church are humaine and not divine adding that accidentall formes of discipline are not determined in the word of God but left in the churches liberty to devise as all but Anabaptists and such as edge too neare upon them consent Which words are worthy of a note or two For he 1. acknowledgeth our Hierarchye of Archbishops Bâ— Deanes Archdeacons c. to be creatures of mans making not divine Now of these principally consist our convocated mother church as it s well knowen a few ministers being added to her for fashion sake so that this church is a church of man not of God by his owne confession and this church is sayd to be devised by the church now it soundeth strangly A church of the churches devising Nor know I well what the devising church of England can be The Rej. telleth us that there be but two wayes of considering the Church of England as one either in the convocation house or in that combination which must needs sayth he include the orders and officers pertaining therunto Now in both of these wayes Hierarchicall orders and officers are supposed and included so that the Church of England neither of these wayes could possibly devise these orders and officers 3. The distinction used betwixt the essentialls of discipline and the accidentall formes thereof is oâ—scure And if these termes may be
for stiffe opposition to Ecclesiasticall lavves vvhich they despitefully speake vvrite agaynst for contempt of these statute lavves by vvhich the book of common prayer is established For that they dravv as fast as they can into a body of themselves ingrossing a forehand the name of brethren The Godly the Church the good Christians as though vve had lost our Christ they had found him quite avvay 222 pag 13. The tearming of our Cerem Popish is done out of faction to make the imposers Observers of them hatefull vvith the people of God vvhich I beleeue no Church vvould suffer I am sure it should not pag 238. 14. This man forceth his vvitt I feare his conscience also doth not beleeue himselfe vvhen he sayth that these Cerem are imposed as parts ofGods vvorship but only for faction opposition vvould fayne haue it thought so that their opposition might be justifyed before men 243. p. 15. For a vvrangling spirit yea an ill conscience is so playnly to be observed vvhile he studies to persvvade vvhat himself beleeues not 243. 16. But vvhat should I presse these men vvith the authority of men vvho have themselues in estimation for soundnes of judgement before all men p. 370. 17. But the Repl. seing no interpretation vvill help agaynst the cleare Testimonies of the Learned by us alleadged confesseth they vvere men as if he his partners vvere more then men that ther is a little variety So vvilling are men rather to cast dirt in the faces of others then to confesse any mistaking in themselues Is this any thing but the spirit of pride thus masterly to judge the Lords vvorthyes 387. p. 18. This ansvver you think good to give because you are resolved to sinke the reputation of all men auncient or latter hovv learned zealous soever they vvere ratherthen to confesse your ovvne mistaking Open Revilings of the Persons of Non-conformitants or secret inducements to bring them into distast In 52. pag of the Praeface some Noncōformists are brought in sayd to be of that temper that vvhen the remove all of Cerem only vvas mentioned Their ansvver vvas They must not have a hoof-behinde them And the note in the Margent tells us 1. This S r. Fran VValsingham told M r. Knevvstubs of vvhom I had it 2. It is a ridiculous supposition it s a malitious surmise all this scurrilous bundle is of no use unlesse it be to ingraft himselfe into the affections vvhich he calleth the consciences and applause of his ovvne partie p. 633. Preface 3. These tvvo notes note you to be an egregious vvrangler p. 6. 4. Did ever sober-man reason thus p. 61. 5. I should be sory to fynde so much vvayvvardnes falshood in any man of our Religion but cannot but vvonder at it in a man pretending more then ordinary sincerity p. 15. 6. Hovv ever these men vvho in effect say to all other men stand backe I am more holy then thou c. 7. VVhat a shame is it for men to glory of sincerity for refusing Cerem And use no sincerity in alleadging authors 284. 8. But that use vvhich the learned divines call Historicall these men call Religious that they might by a false eare-mark bring us into suspicion abroad into hatred vviht our Religious people at home and yet they vvould be counted sincere men 303. Certaine Quaeres by vvhich these passages may be weighed in the balance ofserious consideration Of all in generall the quaeres are these 1. If the Replier did any where give sentence of conformists consciences 2. If he uttered any one bitter speache against all Conformists 3. The former being negatiuely true if the Rejoyner in his over under-lashings was not overcome of his owne evill rather then the Repliers Quaere 1. 1. If a man upon probability affirme such a poynt or out of ignorance mistake conclude it certaine so relate it as by him conceaved doth he hereby necessarily manifest a spirit of contradiction or the weaknes of his owne apprehension 2. If charity hopes the best that can be conceaved in reason to iudge mens spirits by grounds weake feeble out of which nothing can be concluded Quaere whether it be not uncharitable censuring 3. Do all those who contradict the like conceites of the Rej as false manifest a sinful spirit in lusting after contradiction Quaere 2. Whether may not a man mistake a thing plaine be of no contentious spirit Whether in such a mistake is it certaine God smites with giddines Whether is not this to iudge mens consciences beyond warrant of any word of God or the nature of the work wil beare But is not this not only unreasonable but intollerable if the thing be true Quaere 3. 1. Whether these words come from a calme loving merciful spirit 2. Whether God may not abate a man for his fals in executing iudgments here or may lay many punishments on him beside open shame 3. Whether these definitive determinations of iudgments upon men for some light differences those not so cleare be not to jussle God out of the place of iustice to cast thunderbolts where he doth not But if the replier make his expression good by his defense as he hath is not this a strange censure upon so smal a thing so strange a mistake Quaere 4. Whether this charge issues not out of a principle desirous to make the Persons of non conformists odious to all proclayming them as such whose intollerable pride scornes contemnes all men in regard of themselves Whether the Rej. his passion did not transport him beyond himself in this accusation when it makes him contradict his owne confession preface p. 5. Ther be some moderate learned Godly loving c. VVhether his spleen is not great that would spare none but even destroy the Nation of Nonconformists in the esteeme of men As Haman the Iues For of all he speakes They Them Quaere 5. VVhether he be not more charitable to Fryars then Nonconformists since he knowes what they haue printed Quaere 6. VVhether if this Repl. was faulty was it reasonable to fly in the face of all Nonconformists These men VVhether the Rej. his conscience in cold blood dare say that their is not amongst the NonConformists the truth of worthines but only the names VVhen in his preface he thus writes p. 3. some peacable very VVorthy Ministers were cast out Quaere 7. Whether they that cannot entertaine truth crosse to their opinion seeke honor one from another can have any truth of grace our saviour seemes to gainsay it 5. Iohn And therfore Whether there be any colour of argument for the Rej. to condemne al Nonconformists as such whom this charge condemnes Quaere 8. Whether doth the vilefying of a relique which one conceaves superstitions argues a spirit of rancor How came the Rej to be sure that God will judge them for these VVhether may they not repent
in such dealing They vvill say all things are to be done decently in order To vvhich vve vvillingly consent but alledge agayne that vve cannot apprehend these Cerem to be necessary for order decency They as our Lords tell us it is enough for our Consciences that They esteeme them so Our Consciences tell us this is to usurp the place of God vvhat can vve say lesse then that vve vvill follovve our Consciences rather then their vvills To conclude the Rej. p. 285. maketh Circumcision lavvfull to be imposed upon the same grounds that our English Cerem stand on Novv if it should please our Prelats in a Convocation to apoynt that all English men should consent to the cutting of their fore-skins denounce vvarr upon those that should refuse this goodly Canon vvas it not a graue Accusation to lay all the mischiefes of such a vvarr upon those vvhich vvould not conforme to such a Ceremony But the vveakest must alvvayes goe to the vvall the Lamb must dye for troubling the vvater if it please the Lyon so to determine it VVe haue done vvith the disease mischeife together vvith the cause of it Vve are novv come to consider the Remedy the D r. administers vve except agaynst his dealing herein as not playne nay not profitable even by his ovvne rules 1. He deales not playnly For making the Abolishing of the Cerem by authority to be one the cheife course for cure as despayring to obtayne that he refuseth to persvvade thereunto Because forsooth to judge vvhat is most convenient to determine therof belongeth only to those vvho together vvith povver of doing vvhat they shall vvell like haue judgement to make choice of the best vvay VVhich is a vveake and a very unvvorthy conceit For. 1. D. B. cannot deny that those vvho impose urge and vvith capitall punishments inforce these Cerem upon Christs Ministers and people do therin abuse that authority vvhich they receaved for the procuring of the quietnesse peace safety of those that desire to serue God according to his vvord not for the troubling vexing scandalizing of them by opposing â—heir meere vvills in Religious affayres to mens Consciences depending vvholly and only upon Gods VVord He cannot I say deny this to be a greivous sinne of those in place yet refuseth seriously to admonish them of the same being called to giue counsell â—dvise about this very cause 2. It is to be supposed that vvorthy Ministers of the Gospell are not destitute of vvisdome and judgement concerning Religious affayres By this reason therfore D. B. might as vvell haue forborne to judge vvhat they should choose as to determine so peremptorily thereof Lastly I vvould gladly knovv of D. B. vvhether the Scriptures be not able as vvell to make Magistrates and Governoures perfect to every good vvorke as they can do Ministers vvhether either Minister or Magistrate should doe or ought to doe any thing vvhich God hath not commanded them VVhether a faythfull Minister in his office ought not to understand vvhat that vvord reveales ought not to teache all Magistrates vvhat out of the vvord he so understands If all vvhich particulars be playne undeniable it vvill appeare that it belonged to D. B. being called to giue counsell declaratively to judge determine vvhat vvas convenient to be done vvhich if he durst not declare he durst not doe his duty And that I may fasten this nayle yet more fully I thus force the conclusion VVhat ever duty of any calling the vvord teacheth that the Minister by the vvord ought to judge determine deliver Else hovv can he teach the vvholl counsell of God hovv can he giue every one his portion But the dutyes and doings if good of all Magistrates the vvord teacheth Ergo the Minister ought to judge determyne of those by the vvord so deliver them Ergo it doth not belonge to those onely vvho haue povver are in place to judge determine vvhich vvas the Doctors assertion Agayne vvhat ever God commands that and all that the Minister should teach so judge determine else the trumpet should give an uncertayne sound But vvhat ever men or Magistrates ought to doe that Christ hath commanded Both the parts of the argument are in 28. Math last v. therfore the conclusion follovves vvhat ever men or Magistrates ought to doe Ministers should teach and consequently judge and determine And as thus the Rej. dealt not playnly in his cure â—o vvhether hath be dealt profitablely in that his â—eceit is agaynst his ovvne rule as it shall appeare in â—he scanning of his defense VVhich vve except agaynst â—s insufficient in those particulars vvherin the stresse â—nd vveight of the plea lyes And those appeare in â—hree speciall obiections he makes the dynt of none of vvhich he is able to declyne The objections are pag. 12.13 the summe of them â—n short is this vvriting stirrs strife ob 2. exasperatâ—eh authority Obj. 3. hinders the remoueall of the Cerem ob 4. Heare vve novv his defense to each of these in order To the first he ansvvers in truth by deniall that this course of his is so far from stirring the fire of contention that its casting on vvater to quench â—t to this also belongs that p. 11. there is a necesâ—ity that some should speake for the cause unlesse vve shall suffer ourselues not only to be rooted â—ut of our livings but vvhich is vvorse out of the hearts of our people vvhom vve serue in the Lord. Ans bare deniall vvith-out reason yields small releife to a cause but vvhen it is contrary to the vvorâ— it self it betrayes a cause doth not defend it such is this 1. It is contrary to the vvord that staple 〈◊〉 delivered by the Apostle vvhich he setts dovvne as station shelter for the vveake in the fayth to be take them selves unto 14. Rom. 1. vvhere the 〈◊〉 toleration of those vvho are vveake in the practiseâ— things indifferent is ever the ground of contention disturbance in the Church And therfore this courâ—â— of forbearance he inferrs 19. v. as the vvay to follow peace sence teacheth it also vvhen a company of passengers are confined to one vvay to passe or one door to enter it causeth them to croud jussle 2. This Deniall is contrary to the Doctors ovvâ— doctryne delivered in 3. pag. vvhere it s granted by him and proved by the experience of threscoâ— yeares that opposition begetts opposition thâ—â— vvhich vvas giuen to stirr the humor did only sharpen it Putt vve novv the case to the Colledgâ— of Phisitions nay let D.B. himself be judge Is it rationall course Or like to vvork a cure that vvhâ—â— the body hath beene distempered many moneths vvitâ— phisick vve should still continue the same receiteâ— And its marvellous to see hovv conviction vvrests truth from a man even agaynst his ovvne passion purpose vveigh these tvvo passages see if
title Their observation must ever be free in respect of thâ— judgment to be had of them but the practise only is required For if all judgment to be had of them be free then tiâ— free to account them unlawfull hurtfull or unprofitaâ—le 2. Ought the practise to be required either against â—he judgment or without it How fat the judgment and practise are fixed together A bruit practise is not reâ—uired neither is there properly any good practise but willing out of judgment Those therfore that so require â—nd fix our practise must needs as much as in them lyes â—equire and fixe our judgment in some manner But in â—ery deed no man or convocation of men either de juâ—e or de facto can fixe anothers judgment concerning â—awfull or unlawfull They may arrogate so much to â—hemselves commaund men to captivate their wills â—nto them by their wills so far as they can their judgments yet the judgment they cannot fixe but only the outward practise Neither is it any thing to me what auâ—hority others do arrogate to themselves concerning my practise but what they require me to practise I should acâ—ount him as good a master or Lord that should say do this upon judgment that thou shouldest do it because I commaund it as him that sayth thou shalt do this judge what thou wilt judge The Rej. it may be will say that he meaneth a freedome of judgment in not accounting of them necessary to salvation But no learned Papist â—houlds their Ceremonias minores necessary to salvation if he speake of necessity of synning upon omission without scandall or contempt that hath beene handled before Zanchius in his Ep. to Q. Elizabeth dealeth plainly patt to the point in hand If these Cer. be propouÌ„ded to Christians they must be propouÌ„ded either as indifferent or necessary If this we do impiously to make those things necessary which God hath left indifferent If that they are then to be left free unto the church but by coÌ„maunding coÌ„straining we make theÌ„ necessary So Calvin de vera Ecclesiae refoâ—matione Opus pag. 337. Theâ— will except Excipient res essemedias quarum indifferens sit usus Christianis cur ergo quicquaÌ„ omitti verant that they bâ— things of a middle natuâ—e the use whereof is indifferent to Christians why therfore do they forbidd any thing to be omitted A sixt partition is of simple and double Cerem double are described to be such as besyde their use for order and decency serve also to aedification by some profitable signification which either of themselves they have some aptnesse unto or receave by appointment as it were by common agreement Where 1. the Rej. seemeth to double with us when he maketh simple Ceremon to serve only for order and decency without signification when as before and after he telleth us that no Cere may be dumbe but all must have their signification 2. Order and decency seeme to be seperated from aedification in some sacred Ceremon which he knew not of that willed all things to be done unto aedification 3. All significant Cerem are supposed first to be in order and decency and yet after so long a tyme we are to learne what use our crosse hath for order more then a circle would have 4. By the distinction or distribution here made aptnesse of things for signification either is in them of themselves or not yet in the fourth partition our necessary rule was that the things be not unapt unto their ends 5. A strange power is here given unto the convocation to make things apt for signification and aedification by their appointment which before were not apt to any such thing This was wont to be the peculiar of God to call things that are not as if they were and so make them this or that 7. In the next place we are tould of significant Cer. improâ—erly sacrameÌ„tall those are so called either reductively such 〈◊〉 are affixed to the use of the SacrameÌ„t whether they beare no â—ignificatioÌ„ or beare some significancy either of their virtues â—r of our duties unto which we are obliged by the SacrameÌ„t Or â—â—se they be analogically so called if they be instituted to work â—â—pernaturall effects the former are lawfull but not the latter The delineation of these confused distinctions is this Significative Ceremonies are Sacramentall Properly Improperly reductive which are not significative or significative analogicall Morall To all which members I could have seriously wished the Rej. would have added acurate definitioÌ„s or descriptions and then he would either have beene hyndered from the confused setting of them downe or else he would have discovered his infinite mistaking and manifested to the world how he had bewildered himself whyle he mudds the water and so would mislead the simple But we will follow his foorstepps only let us observe some conclusions out of the frame in generall First is this Rej. contradiction in a grosse manner That some non significative Cerem are significative or which is all one significative Ceremo are either non significative or significative Sacramentall This desperate absurdity lyes open to the eye of any that have their eyes annointed with the eye salve of Logick and judicious discourse for let but a fresh man runn up the speciall to his highest and he shall perceave some noÌ„ significative to be the speciall to the Genus of a significative cere 2. Cer. reductively sacrameÌ„â—all not significative do properly appertaine to sacred Cer. reductively by right so called have beene haÌ„dled before are here wholly heterogeneal 3. It s well to be noted that humaine Cer. affixed to the Sacram. bearing significancy of the Sacram. vertue obligations are such as the Rej. fighteth for But these are analogically sacrameÌ„tall Ceâ—emonies sacreâ—ly hym ficant are â—nalogâ—call for analogie similitude or proportion cannot be denyed to be betwixt two signes which signifye the same virtues the same duties the same obligatioÌ„ to these dutyes And though the Rej. say againe againe they were never held unlawfull Yeâ— learned Chamier in the name of our Divines reformed churches hath these words We observe comeâ—y circuÌ„stances in the celebration of the SacrameÌ„t Honestas celebratiâ—ns circumstantias obseâ—vamus sed incetio dâ—mnamus qui ea addidâ—ruâ— quâ—bus mâ—steria affâ—xerâ—nt proprâ—aâ—que siâ—nâ—fâ—cationâ—s quid â—â—coâ—uÌ„ effeâ—câ—â—â—um qui 〈…〉 Quasi â—is â—erve tundem reâ— agi oportuerit out 〈…〉 non satis aâ—â—um esset instituto dâ—vâ—no nisi â—umâ—â—a timetita 〈◊〉 De 〈◊〉 lâ—b â— cap. 6. â— 27 but we justly coÌ„demne those who have added such things unto which they have phansyed mysteries proper significations that of those effects which appertaine unto the water of baptisme As though the work should be twice or thrice doâ—e and that either nothing or that was not sufficient which was done by divine appointment unlesse humaine rashnes should have added supply And the
non-residents Pluralists c. Neither is this denied by the Rej. so manifeâ—â— is the truth of it Onely that he may not be altogetheâ— silent he alledgeth that this being true yet the Def. his speech standeth unshaken viz. Theis Ceremonies are established by Canons But I thinke if the Convocations be such as have beene shewed the credit and authority both of them and their Canons is so shaken that they can affoard little establishment to the Ceremonies iâ— any free judgment CHAP. XI Sect. 2. Concerning the good and evill which our Convocations have done AMong the Objections mentioned against our Convocations one appendix was that in memory of man they never concluded any thing for the comâ—on good of the Church more than by others was better done 〈◊〉 their hands but much evill hath come from them and more â—ould if their commission had served thereto Now because â—his is a weighty charge and enough to sleight all their â—uthority if it be true t is worthy to be severally and diâ—igently considered what their Advocate can alledge to the contrary If in this point he be brought to a nihil diâ—it then let him for ever holde his peace about such Convocations 1. The first answer is that the accusation is not true unâ—esse the Agreement of the Articles of Faith and Religion were not good But 1. this being graunted to be good yet the accusation may be true because this Act of An. 1571. can hardly be sayd to have beene concluded within the memory of man 2. It may well be quaestioned whether in this our Convocation hath done that which was not better done to their hands To which purpose it shall not be extravagant nor unprofitable to compare a little the Articles as they were set forth in King Edwards dayes Anno 1552. with the edition which the Convocation of Anno 1571. hath left us In the former we find this Article De Gratia Gratia Christi seu Spiritus Sanctus qui per eundem datur cor lapideum ausert dat cor carneum ex nolentibus qua recta sunt volentes facit ex volentibus prava nolentes reddit The Grace of Christ or the Holy Spirit which is given by him takes away the heart of stone and gives an heart of flesh such as were unwilling to things lawfull he makes willing and such as willed things unlawfull he makes unwilling Which Article is I know not wherefore left out in the later edition This I am sure of that if the sayd Article had beene renued in the same manner as it was first set downe it had beene one barre more than now is found against those among us which follow Arminius and his Remonstrants one warrant for publique preaching against them Secondly in the Arâ—iâ—le of Iustification it was before sayd that the doctrine by sole faith in that sense in which it is explained in the Homily of Iustifâ—cation Eâ— sensu quo in Homilia de Iustifâ—catione explicatur is most certaine Now in the later edition this most certaine is left out and for co sensu is putt in an ambiguous terme ut Whatsoever was the occasion or meaning of this change the former words were more full against those that broach new doctrines about Iustification such as D r. Iackson doeth in his booke of Iustifying Faith Thirdly in the Article oâ— Sacraments the former editioÌ„ had that the efficacy of theÌ„ is not from the worke done Ex opere operato quâ— vox ut perâ—â—ira est 〈◊〉 lite is 〈…〉 minime â—â—um 〈◊〉 adnâ—dâ—m superstitusum which expression in their Latine as it is strange and not knowne in holy writt so it carrieth wâ—th it a sense savouring little of piety but much of superstition Which words if they had beene still retained as they are not some superstitious conceites about the SacrameÌ„â—s might by them have beene suppressed Fourthly In the Article De Coena Domini the olde edition had theis words Seing it is required to the true being of humaine nature Qâ—â—m naturae huâ—anae veriâ—as requirat ut umus etusdem aâ— homiâ—is corpus in multis locis simul esse non possit sed in uno aliquo definitâ— loco esse operteat ideirco Christi corpus in multis diversis locis eodem tempore praesens esse non potest Et quontam ut tradunt sacrae literae Christus in coelum fuit sublatus ibi usque ad finem seculi est permansurus non debet quisguam fidelium carnis eius sanguinis realem corporalem ut lâ—quuÌ„tur praesentiam in Eucharistiâ vel credere vel profiteri that the body of one and the same man cannot be in many places at â—â—ce but must be in some one definite place therefore the body 〈◊〉 Christ cannot be present in many and diverse places at the â—â—me time And because as holy Scriptures deliver to us â—hrist was taken up into heaven and is there to remaine unto â—he end of the world none of the faithfull ought to believe or â—rofesse any reall and as they speake corporall presence of his â—â—esh and bloud in the Sacrament In the new edition all â—his is blotted out which yet had good use against the â—utheran errour of ConsubstantiatioÌ„ Fiftly In the Arâ—â—cle of Traditions theis words not found in the former â—dition are conveyed into the later Every particular or â—ational church hath authority of instituting chaÌ„ging or abroâ—ating Cere or Ecclesiasticall rites instituted onely by humaine â—uthority so that all be done to aedification This addition â—emeth to be added for the better advauncing of huâ—aine Ceremonies Sixtly The Article about the books â—f forme is very much transformed to the wronging of â—ubscribers Quaelibet Ecclesia particularis sive nationalis authoritatem habet instituendi mutandi aut abrogandi Ceremonias aut â—itus Ecclesiasticos humanâ taÌ„tùm authoritate institutes modo omnia ad aedificationem fiant For formerly it affirmed onely that the â—ooke of service and that of Ordination of Ministers 〈◊〉 farr as câ—ncerned trueth of dâ—ctrine are good c. but â—â—ow in the later this limitation quoad doctrinae veritaâ—â—m is left out and in stead thereof is added Quoad doctrina veritatem that the â—ooke of Consecration and Orâ—ination containeth â—â—l things necessary thereunto and that it hath noâ—hing in it of it selfe either superstitious or impious and â—hat all that be consecrated and ordained according â—o it are orderly and lawfully consecrated and orâ—eined Theis changes well considered I thinke D. B. himselfe will confesse that there was no great good done in the second edition of the Articles concerning Faith and Religion Yet be it so that this was a good worke of our Convocation what a poore commendation is one good worke of a Mother-Church in a whole generation or age of her children Pauperis est tumerare peous T is for the poore to tell their store But for a shepheard in
to be marked the Def. and Rejoynder have hitherto sayd much upon the generall rules for Ceremonies Order Decencie Edification as if they did trie the tast of every occurrent Ceremonie as perfectly as if every one had been named they are the Rejoynder his wordes pag. 89. Now when we are come to the issue they are found to be nothing but onely winde and tide of custome As if winde and tide did trie the tast or discerne distinctâ—y of every ship or boat that is caried by them What meant they to trouble us about certain rules if every winde and tide be enough If the practise of this be not basenesse in any kinde of worshâ—p essentiall or accidentall then it is not base for a Christian mans consciâ—nce in some worship to be led through hedge or diche onely because some went before or to crouche upon every Maisterly mans word or nodde which certaynly is against the dignitie both of Conscience and also of Worship because neyther of them are subject to any mere pleasure or custome of men Mr. Latimer Serm. 3. before King Pd. seemeth to respect Ceremonies when he sayd that the Lutherans in Germanie made a mingle-mangle hotchepotche of Poperie with true religion as in his countrie they call their hogges to the swine-trough Come to thy mingle-mangle come pyr come pyr If this be not base to be thus called to mingle-mangles let any man judge that is not woont to be fedde with huskes Beside one question yet remaineth when windes and tides fall crosse as often they doe the windes of authoritie driving one way and the tide of good Christians bent the clean contrarie what is here to be followed If we may make conjecture of D. B. his judgement in suche a case by his practise it will be very uncertayn SECT 2. Concerning Vrsines and Zanchies judgement about wâ—ll-worship 1. HEere for brevitie sake the question was repeated in these words whether all will-worship whâ—tsoever is to be condemned or no. The Rejoynder upon this first accuseth the Repl. of falsifying and changing the proposition Now he cannot meane this of words because the veritie and falsitie of a proposition doeth not consist in words And the sense he cannot denie to be falsified For humane Ceremonies imposed and observed as parts of Gods worship must needs be worship proceeding from mans will or will-worship This therfore is but a blushing at the name of that which without blushing is defended 2. The Rejoynder himself doeth in the very next words confesse so muche when he professeth that some will-worship is not condemned But I wonder from what good Divine he ever learned this assertion The Papists are ordinarily charged by us for teaching and practising of will-worship yet diverse of them are ashamed to professe the defense of suche a monster in plaine termes ESTIVS upon the Epist. to the Col. Cap. 3. ult disputing against some one or two Iesuites that had been forced to let fall suche a speache sayth of them as we say of the Rejoynder Docere non poterunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usquam accipi in bono They can never shew that will-worship is taken in good sense 〈◊〉 wed of and not condemned All our Divines might here be opposed to these two Doctors opinions But it shall suffize to allege onely two for the contrarie and they are Vrsin and Zanchie whose authoritie are so muche urged by the Def. and Rejoynd in this section Vrsin in the place quoted by the Def. upon the 2. Commandement sayth thus All fained worship is forbidden all worship which is not of God Prohibitur omnâ—s 〈…〉 fictitius omnis cultus qut non a Deo sed ab hominibus est instirutus cum ve o Deo cultus seu honor fingitur prastari aliquo opere quod ipse non praecepit but sett up by men when worship or honour is fained to be done to the true God in some work which he hath not enjoyned Zanchie also upon the same Com. q. 4. thus We may not worship God with any other worship though it be in the kind of exâ—ernall and Ceremâ—niaâ—l worship then with that which he hath required in the holy Scriptures to be worshiped of us by 3. Concerning the examples Nullo alio etiam externi Ceremonialis cultus genere colere Deum licet quam quo ipse in sacris â—â—teris se colt a nobis jussâ—t Apostolus Col. 2. omaes damnat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. e. voluntarios extra verbum Dei excogitatos electos ab hominibus cultus which are here brought forth of warrantable will-worship free-will offerings vowes and kneeling in publick prayer enough hath been answered before Yet briefly againe free-will offerings were onely to be made of suche thinges as were manifestly knowen to be praescribed by Gods revealed will and so not the offering but undertaking of it at suche a time or in suche a measure was left unto the free choise of men according to occasion It is no will-worship to pray thrice or seven times in a day or to preache thrice in one Lords-day upon speciall occasion Some vowes are no more worship for the matter of them and that onely is left unto choise noâ— the manner then fighting in a lawfull warr upon the bonde of an oath is religious worship Kneeling in prayer is expresly allowed by Gods revealed will and the determination of it to this or that time is to be ruled by occasion 4. As for that conclusion which the Rejoynder draweth from the former groundes viz. that order comelinesse and edification 1. Cor. 14. give power to men for to appoint accessorie parts of extâ—rnall worship first it hath no connexion with them as hath been shewed in part and may further be observed by this that the inference is from free-will-offeringes vows and Kneeling that therfore the Apostle 1. Cor. 14. doeth give Churches power to appoint suche formalities as our Crosse and Syrplice which is to tie harp and harrow together with a rope of sande Secondly suppose it had then it is not fully and resolutely expressed because from will-worship of free will-offeringes may as well be concluded essentiall as accessorie will-worship to be in the Churches power for to appoint it because they were as essentiall offerings as other sacrifices which were by name commanded If by accessorie worship he meaneth that which is appointed by man in opposition to essentiall as appointed by God which his manuductive interpretation beareth then in stead of a conclusion we have a mere confusion the Churche may appoint that will-worship which God hath not appointed but man doeth Thirdly the appointing of this or that doeth not follow upon the practise of free-will-offerings and vowes except it be understood that the Churche might have appointed men what and how many free-will offerings they should offer which were to turne free worship into forced 2. About Vrsines testimonie wee have suche turnings and windings of words obtruded upon us as affâ—rde no
the former testimony the Rejoynder answereth 1. That these words are not the definitive judgement of the Assembly but onely spoken as the Plea of some tender-hearted men which suffered for refusall of those things Now if this were so as the Rej. maketh it yet this we may gather from thence that the Plea of many godly ministers of England in those dayes was that our Ceremonies are unlawfull For so it is there sayd many thousands both godly and learned have their consciences continually stricken with these sentenses what hath Christ to doe with Belial what fellowship is there betwixt darkenesse and light c. in the words formerly cited What meant the Rejoynder then to perswade his Readers in his Preface and upon all occasions that our Ceremonies were not by Non-Conformists held unlawfull but onely inconvenient untill of late If nothing else can yet this his owne not confession but peremptory answer may so convince him that he must acknowledge his accusing of us as dissenting therein from the first seekers of reformation in the Ceremonies and so the occasion of his bitter writing is a meere conceyt built up by desire of putting some colour upon that which nakedly beheld would be offensive Observe further that a definitive judgement is vainely heere denyed where it was never sought for The Ministers of England did not send into Scotland for a definitive sentence concerning the use or abuse of things in England Neither were they of Scotland so simple as to take that authority of defining upon them But for their advizing judgement is plaine enough to all that read their words with any indifferency They were not ignorant of our English question there were among them that had beene at Frankford as M r. Knoxe M r. Good-man c. They did not so farre forget themselves as to send allegations in other mens names into England to be admitted there which themselves did not allow of Beside they directly call them unprofitable vaine trifles Yea sayth the Rejoynder but they disclaime the very question they supposed the refusers of the Ceremonies not to damne the consciences of the users and call them vaine trifles in comparison of preaching the Gospel They disclaim indeed professed entering into the ground of that question as mediators use to doe but yet insinuâ—te their judgement of it Ceremonies may be damned â—hough the consciences of all that use them be not condemned Vnprofitable vaine trifles found not of compaâ—ison Neither is there any thing in the letter that gives â—ny inkling of such a limitation To the second testimonie taken out of the Scottish Confession the Rejoynder answereth 1. that it respecteth all Ceremonies as they were Antichrists formally and not all materialy After which manner it is easie to answer any â—estimonie that ever was alleged For in the Confession there is no difference made betwixt all and some neyther can the Rejoynder give any apparent reason of his formal interpretation and it is well knowen that the â—ery material Popish Ceremonies were then detested by M r. Knoxe with those that agreed unto his direction as â—hey also have been ever since the Reformation abhorâ—ed generally in Scotland untill of late when that which one of them calleth an Altar of Damascus came into that Countrey The Rejoynder his 2. answer is that they of the Assembly professed what liked them best in Scotland not what they thought others bound to do as appeareth by our late King Iames the chiefe of them But before this can stand it must be shewed in what Synode we detest is taken for wee like â—ot so well in our Country and then how the after-interpretation of one who was then but fifteene yeares old can over-sway the common interpretation of the whole Church 2. Oecolampadius requireth a Minister of Scaphusium Epist. 1. lib. 1. pag. 129. utterly to cast off all the Ceremonies of the Papists in celebration of the Lords Supper as those which cannot be continued without nourishing of the superstition and impiety whereunto they served of olde The Rejoynder answereth 1. That this was not Oecolampadius his owne advise but that which some others would have had him given But he propounding it and onely excusing himselfe modestly that he was slow in put on others so farre insinuating that though he himselfe was so resolved yet he durst not urge others thereto and therefore onely requireth conveniency without offense sufficiently testifieth his allowance of that advise And who thinke you were the Authors of that advise but zuinglius c He 2. addeth out of divers Epistles that Oecolampadius would not have all that country tye themselves in Ceremonies to Basil Tigure or Bern that he holde goldâ—â— silver glasse or wooden vessels in administration of the Sacrament indifferent As if any of us were of another minde this is a meere colour of something where nothing is to be found In the third place he sheweth how Oecolampadius allowed of the termes of Sacrifice Altar and omitted no wonted Ceremonies but onely the latine tongue in reading the Epistle and Gospel But if the Rejoynder had considered that termes are no Ceremonies and that Oecolampadiuâ— allowed and Practised this last mentioned imperfect reformation when he was in comparison but a Novice in religon before he came to Basil he would not have so exulted in this quotation as he doeth The Abridgers sayth he never I thinke read Oecolampadius his Epistles But he hath no just reason to thinke but some of them had read those Epistles unlesse he can shew from whence else they had this testimony I have read them long since and remember well that to be true which now I sayd How it stood at Basil with Popish Ceremonies when Oecolampadius was Minister there it appeareth out of Zuinglius his Fellow-Minister de Baptismo in these words worthy to be recited though somewhat too large for this place Lubenâ— equidem Catabaptistu concedam fatebor aliqui dutilitatis ex contentione illa quam ipsi de Baptismâ— instituerunt enatum esse Hine enim factum est ut eae quae humanae rationis stulta superstitio addâ—derat qualia sunt exorcism sputi sausque usus alia hujus generis complura in lucem protracta ab omnibus pro vanis inutilibus habita fint Non infiâ—iamur illa à Majoribus nostris ad nos usque nostra tempora manavisse Interim tamen constat hac divinitus institut a non esse sed ab hominibus olim addita quae fortasse tune pro temporum ratione ferri poterant eo quod ut Israelitae olim subâ—ndâ— Aegypti desiderio tactâ— ad illius delicias respicsebant fic qui nuper ad Christâ— pertes concesserant ad Gentilium religioxem non nihilo promptiores propensioresque erant quae Ceremonias â—â—â—usmodi plures continebat I will easily grant the Catabaptists and confesse that the strife which they made about Baptisme hath not beene altogether without benefit For hence it comes to passe that