297. Rhem. in Rom. 8. 38. what is the difference betweene their answere and the answere of my Brethren being both alike pressed without reason or rather contrary to sound reason 6. Because all godly learned iudgements before my Brethren haue iudged as I iudge hereof Therefore their answere is against all godly learned iudgements with whom if I erre not obstinately as seeing no better reason I shall retaine my peace The Scriptures that I quote to prooue the Iewish ceremonies practised by the Apostles to haue been in themselues of no necessary vse humane inuentions and abused to superstition my Brethren disalow and say that they are mis-vnderstood and mis-applied by mee as they haue shewed the trueth whereof appeareth in my Answere to that shew of theirs And they say further that I contradict my selfe cleerely and strongly and therewith they conuince mee But why Because I distinguish of their different titles nature and vse in different respectes namely that in some respects I said that they were called commaundements of men and ordinances of the world impotent and beggerly rudiments shadowes of things already come and therefore fit to be abolished as being of no necessary vse but very hurtfull and offensiue in sundry maine respects and because the Apostles taught against their not necessary vse and yet in other respects were practised and taught by the direction of the Holy Ghost as matters good and necessary Act. 15. 28. then both which members of affirmation what can be more cleere vnlesse my Brethren will say which I am assured they will abhorre to say that the Holy Ghost doth contradict himselfe in the Apostles for that I herein say no more then I am taught to say by the Holy Ghost in the holy Scriptures by all classicall writers The second sort of difference which my Brethren make betweene our ceremonies and the Ceremonies of the Apostles practise sheweth that our Ceremonies being humane ceremonies are first appropriated to Gods seruice Secondly ordaind to teach spirituall dueties by their mysticall significations which theirs were not To the first of which I say First That some of the ceremonies practised by the Apostles albeit they were not appropriated to Gods seruice that is his immediate worships yet they might seemes to be appropriated thereunto such as circumcising offring vowing For what were these things being performed as God required but the immediat seruices of God or else as shewes thereof If hee did them as shewes onely of Gods seruices and not as seruices there might seeme to bee a taking of Gods Name in vaine or if he did by them serue God when they were out of vse and left to be commanded of God there might seeme to be some fault in Pauls action Well then how shall wee cleare Saint Paul of one or other errour Verily not as my Brethren would doe who would say that hee did it by meere diuine authority and nothing else as if God should for a time command these Ceremonies a new vnto the practisers thereof But my answere is this that if Saint Paul and the Apostles did not appropriate the practise of Gods seruice one way that is to his immediate woorship yet did they appropriate the practise of them vnto the seruice of God another way that is for the libertie of the Gospel the appeasing of fraternall discord the winning of the more the compassing of which in the performance of these Ceremonies were the true seruices of God Wherefore euen the Ceremonies of the Apostles practise were appropriate to the seruice of God But these were not humane inuentions but I haue shewed that they left in themselues to be Gods commandements and should not haue beene practised without necessitie that is of doing seruice to God in these fore-named endes And touching signification some man might thus argue that either the Iewish Ceremonies practised by the Apostles had a signification in their intention or none at all If none then they might seeme needlesse and vnprofitable and so the Apostles might seeme to be the practisers of idle actions which say I is most true were it not by their practise to wine the more and to furder the Gospel which made them actions very fruitfull and to good purpose But if they had signification in their intentions then this signification was either true or false not any false as of Christ to come which was their old and decaied signification Col. 2. vnlesse they might haue still a kinde of lawfull and yet vntrue signification of Christ to come in their mindes which expecting the Messias with an vpright heart belieued not as yet in the Messias come therefore they must haue some true signification if any at all imposed on them but this we read not therefore we cannot affirme as I suppose that they had any signification at all Wherefore I maruell my brethren would giue instance of the vse of other Sacraments such a trifle to play withall as knowing that in the Apostles it might imply an absurditie in vs an euident impietie But it will bee demanded I know that if I grant the Ceremonies of the Apostles practise to bee void of signification in their intention what then is this vnto our Ceremonies which are ordained to teach spirituall duties by their misticall signification But my brethren should remember that the question here is not of the lawfulnesse of imposing signification on Ceremonies not of Gods ordaining but of the lawfulnesse of the vse of Ceremonies in a case of necessitie on which signification signification is imposed by others And thus these Ceremonies will accord to the point in question For seeing those Ceremonies had a signification of the superstitious and not well informed Iewes before whom they were vsed by the Apostles and for whose sakes some of them were inioyned to the Gentiles the question is whether an Apostle in a case of superior reason as to redeeme Ministerie might conforme vnto them or to the like in the like case lawfully notwithstanding that ineuitable scandall that hee should occasion vnto the beholders namely to apprehend by them I say not a true signification in which respect our significatiue Ceremonie of the Crosse seemeth more tolerable but a false namely to signifie to them Christ to come which was already come And if he might lawfully doe this as it is euident he might then let my brethren tell me wherefore a Minister of the Gospel now may not lawfully vse such a Ceremonie which being no commandement of God is by others ordained and imposed to teach spirituall things by their mysticall signification and not intentionally or approuedly in the minde of the vser As for that which is included in the third difference I must needes confesse it hath more waight then any thing I know alleadged against our Ceremonies if my brethren can soundly proue that namely our Ceremonies are esteemed imposed and obserued as parts of Gods worships whereby first of all I doubt not but my brethren doe meane essentiall parts of
for answere I say there is agreement betweene them in the most part of those many things whereby our Ceremonies are vrged and accused to be simply euill and vnlawfull as before appeareth so that this obiection is nothing to the pointin question or to giue direct answere to this argument For my allegation of these things doeth confirme thus much Namely that it is good and necessary to practise inconuenient scandalous and hurtfull Ceremonies in a case of superior reason namely of procuring the Churches peace and libertie of the Gospel and the like which no man will deny and I seeke no more For admit these Ceremonies with vs in controuersie to be inconuenient hurtfull and scandalous more or lesse it skilleth not so long as they bee of no other nature then those Iewish Ceremonies prescribed and practised by the Apostles as hath beene prooued they are not how will it be auoyded but that in case of superior reason as of auoyding depriuation of the Ministrie they may lawfully and needfully be practised and that according to the minde of the holy Ghost and the direction of the holy Scripture Obiection But the Church of England hath not the like causes and reasons to prescribe and enioyne the present Ceremonies as the Apostles had to prescribe the Iewish Answere First this obiection is nothing to the poynt in hand For the question is heere not whether our Church doth well to prescribe these Ceremonies But whether such Ceremonies being prescribed as the Church conformed to by the Apostles decree in a case of necessitie ought not to be conformed to by our depriued Ministers in a case of like or greater necessitie Secondly But the Church of England in prescribing Preface to the book of common Prayer tit Of Ceremonies these Ceremonies professeth a respect of winning and profiting two sorts First Some thinking it a matter of great conscience to depart from a piece of the least of their Ceremonies Secondly some new fangled would innouate all things and despise the old nothing liking them but that which is new therefore they thought it expedient to take away some such as were most apt to bee abused to superstition and to retaine others and in their practise they tooke away so many ceremonies as time would serue quietly to doe it the rest were reserued to keepe order and quiet decipline in the Church Which is further noted to King Edwards answere to the Deuonshire and Cornishe rebells who being Ans to 3. Artic. Act monument Papistes would haue the Masse in Lattine To whom the King replyeth that the good things in the Masse-bookes were onely translated into English for their sakes onely the superstition taken out Obiect The Apostles Acts 16. 3. and 18. 18. and 21. 26. Did vse the Iewish ceremonies voluntarily without compulsion of any superior authority or Law to stoppe a scandal with the weake brethren of the Iewes If therefore that be pressed for the vse of our ceremonies it will proue a necessitie of vsing them out of the case of depriuation aswell as in that extremity and that a man must practise them voluntarily without any compulsion or hazard of Ministry Ans First though the cases of the Apostles practise in Act. 16. 18. 23. were voluntarily performed that is without commaund of any superior authority yet the case of practise in Acts 15. 28. 29. Was inioyned decreed and commanded Acts 16 4. and 21. 25. And that by the rule of necessitie then which there can hardly be a greater argument of compulsion Act. 15. 28. Secondly and besides the very cases alleadged were done by compulsion also of preuenting the Iewes offence yea in a case of danger also of depriuation to the Apostles if they had not conformed as appeareth by the tumult made by the Iewes Acts. 21. 27 28 29 30. Vpon a supposition of those Iewes that Paul taught non-confirmitie vnto the Iewish ceremonies Verse 21. By the which tumult they raised it came to passe that Paul was indeed depriued from any free vse of his Apostleship in Iudea til he came to Rome as appeareth in the sequell of the history And if there were no Law for depriuation of Ministers yet if the execution of their office were in hazard I doubt not but they should conforme for compulsion may aswell be vsed without Law as with Law Obiect Those ceremonies were practised but once or twice vpon extraordinary occasions But ours are vrged for a perpetuity and vpon an ordinary and standing reason and are like to continue without euer remoouing them Answ Neither doeth this obiection come neere the poynt in hand which prooueth that such ceremonies as ours are in themselues not simply euill nor of noe other nature then those ceremonies enioyned and practised by the Apostles which therefore in a case of necessity may bee practised by vs yet I answere Touching the ceremonies practised by the Apostles First it is true they were not alwayes by them practised but vpon certaine occasions Howbeit they were alwayes practised by them when they met with the same occasion of necessity and would oftner haue practised them if by the like necessity they had beene driuen to it which shewes the necessity of conforming to inconuenient ceremonies in the case of depriuation Secondly when the Apostles decreed the abstaining from blood and strangled it was inioyned without limitation of time whereupon a man might haue made this obiection vnto their decree and say They are vrged for a perpetuitie and vpon an ordinary and standing reason namely of necessity and fitnesse and are not euer like to be remooued Thirdly also some of the prescribed Iewish ceremonies endured longer in the Church then on the sudden may be imagined For it is obserued that Christians abstayned from blood and strangled till the time of Tertullian Origen Whitaker de Ro. pon cont 4. quest 7. fol. 832. 833. Syrill Eusebius Councell of Ganga yea of Augustine 400. yeeres after Christ 2 Concerning our ceremonies it is vntrue that they are vrged for a perpetuity for the preface of the common prayer booke expresly saith of the ceremonies prescribed thus they are retained for a discipline and order which vpon iust causes may be altered and changed and therefore not to be esteemed equall to Gods Law And for the continuance of practise of our ceremonies I suppose noe sound Protestant will pleade for the necessity of their practise or continuance longer then the reason of necessity doeth hold Our case is rather to be matched with the time of Pauls refusing Obiect part M Parker 2. sect 14. fol. 71 to circumcise Titus and of his reproouing Peter for his dissimulation in cōforming to the Iewes Ga. 2. 3. 11. 13. Answ This can by noe meanes hold as appeareth because Paul in a case of hazard of his Ministry disquiet of the Church and interruption of preaching the Gospell which is our case did circumcise Timothy Acts 16. 3. But did vtterly refuse as also all the
as to ioyne with the Church Master Fox was one of the seuenteene that subscribed to this Letter Also after all those stirres vpon the point of their returne into England after Queene Maries death Iames Pilkington Io. Mullins Henry Carow Alexander Nowell c. writing an answere to Io. Knox Christopher Goodman Miles Couerdale Anthony Gilby Willi. Whittingham W. Williams c. We purpose not as wee trust these shall be no cause to enter into contention with you For Ceremonies to contend where it shall lye neither in your hands or ours to appoint what they shall bee but in such mens wisedomes as shall be appointed to the diuising of the same and withall receiued by common consent of the Parliament it shall be to small purpose but wee trust that both true religion shall be restored and that we shall not be burthened with vnprofitable Ceremonies and therefore as we purpose to submit our selues to such orders as shal be established by authoritie being not of themselues wicked so wee would wish you willingly to doe the same For whereas all the reformed Churches differ among themselues in diuers Ceremonies and yet agree in the vnitie of doctrine we see no inconuenience if wee vse some Ceremonies diuers from them for that wee agree in the chiefe points of your Religion c. Discourse of troubles at Franck. fol. 189. B B. Iewell Wee are come as neere as possibly wee could to the Church of the Apostles and of the olde Catholike Bishops and Fathers which Church wee know was sound and perfect and as Tertullian termeth it a pure Virgin spotted with no Idolatry nor with any fundamentall or euident errour And besides that wee haue aymed not onely our doctrine but our Sacraments also and forme of our publike Prayers after the patterne of their rites and ordinances Apolog. fol. 170. Master Deering against Harding Our Seruice is good and godly euery title grounded on holy Scriptures and with what face doe you call it darkenesse sure with the same that the Prophecies of the holy Ghost were sometimes called dreames the doctrine of the Apostles Heresie and our Sauiour Christ a Samaritane As Elias saide to the Priests of Baal Let vs take either our Bullockes namely their Masse booke and our booke of Common Praier and lay the pieces on our Altars and on which God sendeth fire let that bee the light a little before O Master Harding turne to your writings examine your authorities consider your counsells apply your examples looke if any line bee blamable in your seruice Booke and take hold of your aduantage I thinke Master Iewell will accept it as an Article This was their iudgement of our Ceremonies in generall which how opposite it is vnto the doctrine of suffering depriuation for not conforming to them I neede not say no not to men of a contrary iudgement wee will discend vnto the iudgement of the particulars Touching the Surplesse MElancthon Benhagius in the territories of Marques Albertus the Prince and court required the Pastors to embrace and follow the whole booke of the Augustane confession refusall thereof was made pio consensu by the godly agreement of the Nobilitie or Gentry of the Citizens and Pastors The Court hereupon runneth on another deliberation proposing Articles which alter not the doctrine and the Leturgie but thrust vpon them more Ceremonies which yet howsoeuer may well enough bee borne adding withall a threatning that they who will not follow this prescription should depart albeit many Pastors had rather haue departed then yeld to such condition yet the Churches requested that they might not bee forsaken In such a strait what councell should bee giuen some more forward affirme that it were good the Court were frighted with some terrible writing with the feare of sedition and with this scarcrow to represse and hinder farther alteration There be many causes why wee would not giue any such aduice Neither would wee haue the Churches forsaken as it came to passe in Sweuia where in many Churches there remaineth either no Minister or a Wolfe which bring in againe impious doctrine and false worships That it may euidently appeare that we wilfully dissent not from the Papists our aduersaries wee contend about great matters in the which the euidence of trueth doeth conuince the more sound euen among the aduersaries that we iudge to be more profitable then to wrangle about a Surplesse or the like matter where wise men will exclaime against vs that wee withstand and disobey authoritie and nourish dissentions with a foolish frowardnesse Concil Melanth part 2. fol. 90. 91. Againe we perswade not that by the vse of these Ceremonies as the Surplesse the Churches should be troubled neither are wee which thus perswade in this case to conformitie in lesse griefe and perill then they who stand against it But where new burdens are imposed wee thinke fit that it bee iudged whether Churches bee to bee left to Woolues or solitude and vtter ouerthrow of them to bee admitted or else whether seruitude of vsing these prescribed Ceremonies bee to bee endured For neither would we haue any impious Ceremonies to bee receiued neither the Churches to bee forsaken without most weightie reasons as it is written Not forsaking the fellowship c. ibid. fol. 92. Againe Melancthon Surely I could haue wished in these great occasions that these Churches had by no alteration or imposition of these Ceremonies such as Surplesse c. bin troubled But I cofesse I perswaded the Franck. Church and other that they would not forsake the Churches for such seruitude which without impietie may bee sustained Miricus out cries that rather desolation should be made in the Church and that Princes are to bee frighted with the terror of insurrection For my part I will be author of no such sower aduice And for our part it is euident that wee endure farre more heauie and hard burdens in our places then is a linnen garment c. fol. 106. Againe Melancthon I perswaded that desolation should not be made in the Church for the refusing of a linnen garment or matters of the like nature ibid. fol. 108. Bucer I am perswaded that godly men may vse these garments godly In Script Anglican Censur fol. 458. Againe To the question mooued by Bishop Cranmer to him Whether the Ministers of the Church of England might vse the Surplesse prescribed by the Magistrate After he had put in this caueat that his answer cōcerned only such as were true and faithfull Preachers of Gods word answereth that hee iudged those Ministers who are such in the English Church might by the grace of God vse these garments if so withall they did preach the whole trueth and perfect detestation of the Antichrist of Rome and teach withall that their meaning is not hereby to establish any Antichristian corruption that the Ministers by them are nothing more holy then other men neither the more effectuall to please God neither that they thereby intend to reuolue
Apoâ—tles at Ierusalem to circumcise Titus * Aretius in act 16. 3. fol. 75. Gualter in act 16. hom 106. fol. 149. Beza annotat in Gal. 2. 5. Because they were vrged as necessary to saluation Acts 15. 15. Because by them false brethren laboured to bring their Christian libertie into bondage Gal. 2. 3. 4. Because by that practise in that sense he should teach iustification by workes Gal. 2. 14. 15. 16. This case sorteth therefore to the Papists who teach that God is worshipped by them That a man is iustified by practising of them That a man is bound in conscience to vse them as hee is the precepts of God al which false doctrines are in so many words disclaimed both by oath doctrine and confession of the Church in the booke of the Articles of religion as also in Artic. 11. 20. 34. the preface to the booke of common Prayer where the superstitious vse of these Ceremonies is disclaimed as also the opinion of Gods worship by them and the reasons set downe of prescribing these namely the quiet and decent order in the Church And that the conueniency or agreement of our case with the Apostles conforming not with the Apostles refusing the Iewish Ceremonies may the better appeare I haue added these paralells which I desire may be considered The Apostles and the Church of Ierusalem The Church of England To auoid offence of weak and obstinate Iewes and to winne them To auoid offence of weak and obstinate Papists and to winne them Prescribed and inioyned Ceremonies abused superstitiously Prescribe and enioyne Ceremonies abused superstitiously Holden as the worships of God and needfull to saluation Holden as the worships of God and needefull to saluation By the vnbeleeuing and weake Iewes By the superstitious Papists popishly affected But not by the Apostles nor faithfull Christian But not by any sincere Protestant teachers or people The members therefore of eyther Church may and ought equally to conforme to either Ceremonies in a case of necessitie and of superiour reason Againe The Apostles The depriued Ministers In a case of superiour reason as to further the Gospel to preuent the hindering of their preaching In a case of superior reason as to further the Gospell to preuent their depriuation and suspension Conformed to Ceremonies many wayes inconuenient abused superstitiously and holden necessary by the Iewes Ought to conforme to ceremonies though many waies inconuenient in their opinioÌ„ abused to superstitioÌ„ holden necessary by the Papists Imposed by weakenesse and violence of the Iewes Imposed and vrged as they construe it by weak Christians authority threatning depriuation Obiect Others perceiuing more force in this argument then some haue done to presse them to the practise of our Ceremonies in the case of depriuation and yet remaining peremptory in their former iudgement doe answere it another way thus Answ That Saint Paul did euill in vowing shauing himselfe contributing offering sacrifice circumcising Timothy because they were Ceremonies of practise But the Apostles constitution Acts 15. 28 was onely of Ceremonies of omission of like nature with our abstaining from flesh on fasting daies not of the Crosse or Surplesse They who thus reply haue had I confesse a light of this their answer from some * Hier. apud August Epist 19. Hierom. Ep. 89. Gualt in act 23. hoÌ„ 138. fol. 248. Bullin in act 21. M. Parker of the Crosse part 2. sect 14 fol. 70. learned men which vsually haue their differences from others according to the reasons mouing them who thus did censure Saint Paul in these actions Yet Gaulter and Bulling doe onely doubt of the place Acts 21. not of the rest but to this I say We may probably see how these repliers if they had liued in these dayes would haue behaued themselues towards the holy Apostle at least they would haue reprooued him and condemned him for committing a sinne and would by all meanes haue disliked his doings yea they would haue cast off a thousand weake beleeuing and obstinate Iewes and suffered depriuation of a thousand ministries rather then to conforme to that which the inspired Apostle Paul did submit himselfe vnto But withall we may consider whether authoritie in practise were rather to bee esteemed theirs or Saint Pauls And indeed it is a miserable shift when no better answer can be framed to accuse the inspired Apostles in their doings because their practise will not stand with the reasons which themselues haue framed or vndertaken to maintaine the suffering of depriuation for refusing to conforme A very feeble answer as I suppose which will not stand but by heauing at the pillars of the Church of Christ Though they accuse the Apostles for this conformity yet the Scriptures doe not so and it may seeme to much boldnesse to speake especially in so dangerous a case of laying sin vnto the charge of such and so great persons where the Holy Ghost is silent But this practise of S. Paul may be easily and strongly iustified 1. Because he was aduised to this practise by Saint Iames and the Church of Ierusalem Acts 21. 18 20 21 23 24. Which persons inioyning other Iewish Ceremonies in the like case were directed and inspired by the holy Ghost in so doing Acts 25. 28 29. 2. Because the Holy Ghost seemeth to iustifie the reason of Paul in circumcising Timothy not onely in not condemning him in his practises but in approuing of his reason in so doing Acts 16. 3. Paul circumcised him because of the Iewes of those quarters For saith the holy Ghost in the text they knew all that his Father was a Grecian 3. Because Paul iustifieth this practise of his in those Scriptures of his Epistles wherein vndoubtedly he did not erre as the 1. Cor. 9. 19. 20. 21. 22. 23. and 10. 13. and giueth a maine reason thereof because by his practise hee would winne the more vnto the liking of the Gospel and be a meanes of their saluation 4 Because it cannot bee immagined that Paul was ignorant if it were a sinne for hee was at the Synod at Ierusalem Chap. 15. where circumcision other Ceremonies were denied in other cases and if he knew it to bee a sinne it were strange hee should so many times fall into a relapse Acts 16. 18. and 21. and obserue the Iewish Sabboth so continually Acts 17. 8. and 18. 4. and 13. 14. 44. 5 Aretius giueth another reason to iustifie this fact of Paul * Aretius in cap. act 21. fol. 95. Antiocheia ecclesia bona parte constabat ex gentibus itaque maior pars non erat offendenda in gratiam paucorum Hic vero Ierosolymis maior pars imo omnes Iudaei sunt quos Paulus debuit considerare And of his iudgement are the best interpreters namely Augustine Caluin Beza Aretius Piscator Gualter Zanchius Iunius Bucanus who with one consent doe hold these things indifferent which indifferent things should serue for the edification of the Church Touching the Apostles constituion
we haue expounded namely of Ceremonies significatiue ordained by the Church not superstitiously but purely vsed This argument also hath Zanch. de redempt cap. 16. fol. 445. a. There is a great question saith hee in these our dayes about Ministeriall garments surely we read not that Christ and his Apostles did appoint any thing of this matter neither that they changed their garments either when they baptised or when they administerd the Lords Supper but neither did they forbid that men might not take other garments Wherefore it is liberum perse a matter free in it selfe to vse or not to vse other garments in the administration of the Sacraments Because if true Christians hauing the pure doctrine of Christ discipline in their Churches should enioine some speciall garment though abused by the Papists for the commendation of the Ministery to the simple people there is no Scripture forbidding a man to leaue such Christians to their iudgement But there are sundry Scriptures clearely teaching a man why he should leaue them to this their practise as Rom. 14. 1. Cor. 8. and 9. and many other places namely wheresoeuer we are taught of the libertie and good vse of the creatures not of meates onely but of all creatures else Hee giueth instance of a white garment vsed on the Baptized or Communicants of the Lords Supper Bucer Script Anglican fol. 708. Hoopero Because they which defend these things may pretend some honest and iust signification not strange from the Scriptures As touching the Surplesse the Ministers of the Church are Angels Mal. 3. 1. and the Angels alwayes for the most part appeared as apparelled in White garments Pet. Martyr loc fol. 1085. Hoopero Bucer will haue them signifie Caelestē puritatem candorē omniumque virtutū ornatū heauenly puritie and sinceritie and the ornament of all vertues Script Angl. fol. 682. so also fol. 707. 709. Againe What should let but that the Churches may vse this white Vesture or more Vestures to monish vs precisely of that diuine benefit of the light and dignitie of the heauenly doctrine which he giueth vs by the holy Ministery and by the which the Ministers themselues may bee the more mindful of their office c. Bucer in his Epistle to Io. Alasco at the end of the examination This reason also hath Zanch. Albeit a garment be a free thing saith he and numbred vp among matters indifferent yet for signification a linnen garment were more decent then a woollen for a Minister to vse in administring the Sacramēts for that it is the Impresse or type of innocencie and holinesse Hence in the Apocalyps white garments are giuen to the Saints Zanch. de redempt cap. 16. fol. 445. a. Because these Ceremonies are ancient and haue some good vse it was an old custome in the Church that such as administred the Sacraments should weare a white linen garment Zanch. ibid. ex Hieron cont Pelag. li. 1. The signe of the Crosse is vetustissima very ancient Beza Epi. 8. fol. 75. There was therfore some vse therof thogh since it hath bin horribly abused and there be small profit thereof Bez. Ep. 12. fol. 99. Kneeling at the Communiō hath a shew indeed of godly Christian reuerence and therefore might heretofore haue been vsed cum fructu with some profit ibid. fol. 100. Because if we proceed to disswade from these indifferent things as from pernicious and euill things we shall thereby condemne very many Churches not disagreeing from the Gospel and shall taxe too bitterly innumerable Churches which haue euer and are of old celebrated as most commendable and approued P. Mart. loc fol. 1086. Hoopero If agreemēt in doctrine might be procured between the Saxon or Lutheran Churches and ours there would be no separation made for Surplesses or Ceremonies of the like nature ib fol. 1127. Bucer hath also this reason If there be no liberty granted to the Churches of ordeining Ceremonies about the Lords Supper whereof they haue not the expresse commandement of Christ By this meanes will all Churches be condemned impiae audaciae of impious boldnesse For all Churches doe obserue in the Supper of the Lord such a time place and habit or site of body and besides doe admit womē to the Cōmunion of all which things they haue not onely no commandement of the Lord but they haue also his contrary example For our Lord did celebrate his Supper at night not in the morning in a priuate house not in a publike leaning with his Apostles and after the receiuing of the Pascall lambe notwithstanding Also hee admitted not the women among whom he had sundry his most holy Disciples Bucer Scrip. Anglic. fol. 807. 809. To this reason Pet. Martyr moueth an obiection The Church authority present or past ought not to be of that force that the truth of Gods Word be thereby wronged which albeit the world do fall about our eares in peeces ought to be kept inviolable It is true sed propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for things indifrent I am resolute that by no meanes we may admit that either Churches should be condemned or that wee should lesse reuerently or honestly speake of them Ibid. fol. 1086. Because we must take heed lest these things which be of lesse importance through our contention may be the meanes or occasions that those things which should be esteemed of greater force and valew either cannot at all be brought vnto the Church or if they be once brought in they cannot be established with continuance Peter Martyr ibid. 1086. Because we must take heed of Satans accustomed sleights whereby he leadeth vs away from the care of necessary things to the immoderate carefulnesse of those things which may well be let passe and from searching out of the true doctrine of Christ to induce vs to those things wherein few can consent alike and finally by the which he kindleth in diuers men a zeale to purge those things which are without vs thereby to neglect our inward deformities Bucer Epist. ad Ioan. Alasco After at the ende of that Epistle This coulorable craft of Satan must be taken heed of by which often he effecteth this that wee reckon those things sinnes which are no sins and those that bee sinnes indeede wee seeme not to regard them in our selues or else against those sinnes which our consciences define to bee sinnes indeede we vse no such seuerity as we ought Because we should in this Realme take most godly heedfulnesse that wee further not vnawares the Diuels intents who throweth in among vs sundry questions and controuersies least wee should take in hand to handle the question of setting forward the doctrine of the Gospel and restoring of discipline and thereby to remoue all drones from Ecclesiasticall Ministeries Bucer in Ep. Io. Alascco Because things in themselues otherwise indifferent doe after a sort change or alter their nature when as by any command of lawfull authority they be either commanded or forbidden because they may not
actions that chiefly seemeth to conduce which is written by the Apostle vnto Titus All things are cleane vnto the cleane And vnto Timothy Euery creature of God is good But it is not necessarily required that we haue an expresse mention of euery particular and singular thing which we vse to doe This is sufficient in generall to know by faith that indifferent things cannot defile those which vse them with a sincere minde and conscience Loc. com inter Epist. fol. 1088. Hooper Obiect Bb. Hooper These Ceremonies are Aaronicall and Iewish an imitation of the Aaronicall Priesthood and therefore ought to be eschewed of all that loue Christ Answ Bucer 1. Though I admit your antecedent yet your conclusion followeth not for to imitate Aarons Ceremonies is not of it selfe vicious but onely when men vse them as necessary to saluation or to signifie that Christ is yet for to come to take flesh vpon him Epist. ad Ioan. Alasco Nothing can truely be said to appertaine to the Priesthood of Aaron so farre forth as it is abolished but that which is vsed with such like superstition as if it were now after Christ reuealed needfull to saluation or profitable of it selfe or whereby some occasion is giuen to a man to assume or to retaine this superstition with himselfe or of troubling the peace and quiet of Brethren Idem Script Anglican fol. 707. Hoopero 2 For a Rite or Ceremony to be Aaronicall adheareth or sticketh not to any of the creatures of God in no garment in no figure in no colour in no worke of God But in the minde and profession of such as abuse the good creatures of God to impious signification idem ibid. 3 If by no meanes it be lawfull to vse those things which were of Aarons Priesthood or of the Gentiles Then it is not lawfull for vs to haue Churches nor holy-dayes For there is no expresse commaundement by word in the holy Scriptures of these things It is gathered notwithstanding from the example of the old people that they are profitable for vs to the increase of godlinesse which thing also experience proueth Idem ad Ioan. Alasco Petre Martyr In the Law or Priesthood of Aaron there were 1. Sacraments whereby it pleased God to confirme and seale the promises of Christ to come all which I know are abolished that we must beleeue that Christ is alreadie giuen not to be giuen And seeing other seales of Gods promises are vnder the Gospell giuen by our Lord himselfe namely Bread and Wine we ought not to recall the antiquated signes 2 Howbeit there were some actions in the Law of that nature that properly they may not be said to be Sacraments For they made to decency to order and some benefit which I doe iudge may be recalled and retained as agreeable to the light of nature and furthering some profit to our selues Who knoweth not that the Apostles for the peace and more comfortable conuersing of beleeuers did command the Gentiles that they should abstaine from bloud and strangled Those things were out of question Aaronicall if you will comprehend all things generally which were in the Law Further no man is ignorant that Tythes are inioyned in innumerable places for the maintenance of Ministers besides if I might more diligently search and consider as the time now will not permit me I could finde out not a few things which our Church hath borrowed out of the law of Moses that from the first beginning of the Church And that I may not omit this one thing wee haue the festiuall dayes in memoriall of our Lord Resurrection Natiuitie Pentecost and death of Christ shall all these things bee abolished because they bee shadowes of the olde Law By these things I suppose you see B b. Hooper that all things appertaining to the Aaronicall Priesthood are not so abolished as that nothing thereof either may be retained or vsed by vs. Martyr loc inter Epist Hoopero fol. 1087. Obiect B b. Hooper These Ceremonies were of Antichrists inuention Answ Bucer The vse of such garments as the Surplesse were vsed Godly by the holy Fathers before the Pope became to be the Romish Antichrist Script Anglic. fol. 682. Cranmero Martyr I cannot easily grant that the diuersity of garments had their originall from the Pope seeing we reade in the Ecclesiasticall History that Iohn the Euangelist ware Petalum seu Lamina Pontificalis a kinde of garment proper to a Minister or B b. and Pontius the Deacon witnesseth of Cyprian the Martyr that when as he was to be beheaded he gaue his garment named Birrus to the executioners His garment called Dalmatica hee gaue to the Deacons and stood in his linnen garments And Christians when they were conuerted vnto Christ did as the Fathers witnesse change their garment and for a gowne did put on a cloake For the which when they were mocked of the Heathen Tertullian wrote a most learned booke de Pallio of the cloake Besides Chrysostome maketh mention of the white garment of the Ministers of the Church Neither doe I thinke that you B b. Hooper are ignorant that there was giuen a Whitegarment vnto those that were admitted vnto the Church by Baptisme Wherefore it is cleere that there were some differences of vestures before the tyranny of the Pope was in force But admitte these things to The like answere and allegations doe Bullenger Gualt giue to the sam obiection Looke Whitgifts defence fol. 268. be the Popes inuentions I cannot perswade my selfe that the impiety of the Papacy is so great that whatsoeuer it toucheth it maketh so polluted and defiled as that the vse of such things may not be granted to good and Godly persons Martyr Hoopero fol. 1087. Looke more for answere hereto in the answere to the next obiection Obiect Bb. Hooper These things abused by Antichrist are so defiled that they may not be permitted to any Church howsoeuer knowing and worshipping Christ and acquainted with her liberty of all things Answ Bucer Surely I make great conscience to say thus much For 1. I see no Scripture whereby I may defend it 2. The Scripture doth euery where preach that euery creature of God is good vnto the good that is to such as doe truely beleeue in Christ and doe godly vse his creatures And that this creature of God is good not only in naturall effects as bread is good in the effects of feeding and strengthening our bodies and wine in the effects of drinking and heating vs but also it is good in diuers significations and admonitions For godly men doe stirre vp and nourish in themselues the remembrance and consideration of many of Gods benefits from euery thing which is a creature of God From hence are those things in the Psalmes and in the Songs of the Saints concerning the praise and celebration of Gods Name to the which all the works of God doe inuite them 3. What Scripture teacheth that there is such power giuen to the Deuill
or to euill men that by their abuse they can make any creature of God which is good in it selfe and good also in signification and admonition to be in it selfe euill and impious 4. Nothing can be said to be a rite of Antichristianisme but such whereby some profession of and communication with Antichrist is exercised or whereby such profession and communion is furthered Script Anglic. fol. 707. Hoopero Peter Martyr By this which you alleadge I see not how it may be firmely concluded that we may vse nothing which is vsually done in Popery surely wee must beware lest wee oppresse the Church of Christ with too much seruitude or bondage that namely it haue liberty to vse nothing which appertaineth to the Pope Surely our ancestors in the Primitiue times tooke the Idoll Temples and conuerted them into sacred houses in the which Christ may bee worshipped and the reuenewes which were consecrated to the Gods of the heathen to stage playes and Vestall Nunnes they translated for the maintenance of the Ministers of the Church when as these things did not only serue Antichrist but euen the diuell Further the verses of Poets which were consecrated to the Muses and to diuers of their Gods or vsed in Plaies acted on stages to appease their Gods forsooth the Ecclesiasticall writers vsed such of them as were fit comely and true and that by the example of the Apostle which did not disdaine to cite Menander Aratus and Epimenides and that in the very body of the diuine Scripture which hee deliuered and those wordes which were otherwise prophane hee fitted and applied diuino cultui to the seruice or worship of God vnlesse perhaps ye will say that the words of Paul which are written and set downe in the holy letters doe lesse serue to the worship of God then the visible words which are vsed in the Sacraments Besides who knoweth not that wine was consecrated to Bacchus bread to Ceres water to Neptune oyle to Minerua letters to Mercury songs to the Muses or Apollo and sundry other matters of this nature you may finde in Turtullian de corona militis who there is most of all in this argument Al which things notwithstanding we are not afraid to vse freely as well in holy as prophane vses albeit they haue beene dedicated to diuels or to Idols looke more in the former obiection in that which followeth Loc. com fol. 1087. Hoopero Obiect Bishop Hooper These Ceremonies ars notes of Antichrist and they that communicate with them doe communicate with Antichrist Answ Bucer 1. For any thing to be a note of Antichrist is not in the nature of any creature in it selfe for to that end nothing was made of God But it hangeth altogether of consenting to Antichrists religion and the professing thereof The which consent and profession being changed into the consent and profession of Christianity there can sticke in the things themselues no note or marke of Antichrists religion The vse of Bels was a marke of Antichristianity in our Churches when the people by them were called to Masses and when they were rung against Tempests Now they are a token of Christianitie when the people by them are gathered together to the Gospel of Christ and other holy actions why may it not then bee that the selfe same garment or other like Ceremonie may serue Godly with Godly men that was of wicked signification with the vngodly 2 Truly I know very many Ministers of Christ most Godly men who haue vsed Godly these vestures and at this day doe yet vse them so that I dare not for this cause ascribe vnto them any fault at all much lesse so hainous a fault of communicating with Antichrist for the which fault we may vtterly refuse to communicate with them in Christ 3 The Priests of diuels did celebrate in their sacrifices the distribution of bread and of the cuppe as Iustinus Martyr and Tertullian make mention what let is there why we may not vse the same Ceremonies also Obiect You will say wee haue a commandement of the Lord touching this Ceremonie Answ Very well And by the selfe same it appeareth that same thing to serue among the children of God to the seruice of Christ which the wicked abused in the seruice of diuels if the commandement of Christ bee added thereto But it is the commandement of Christ that in our actions we institute and vse all things so as comlinesse and order be obserued that faith may bee edified c. 4 Many things which the Antichrists haue made markes of their impiety may be tokens of the kingdome of Christ as the signes of Bread and Wine the water of Baptisme and the laying on of hands Preachings Churches Holy-dayes and many other things also these places of scripture are of a great scope The earth and the fulnesse thereof is of the Lord not of the Diuell not of Antichrist not of the wicked And againe the Sonne of man is Lord of the Sabboth and the Sabboth is made for man and not man for the Sabbath and all hings are pure to the pure and euery creature o◠God is good nor can be defiled to good men by the abuse of euill men The word of God must bee followed in all respects as well in our priuate actions as publike For all things are to be done in the Name of the Lord Iesus and to the glory of God Then such libertie as we grant vnto our selues in our priuate vse of external things let vs not denie in publike Bucer Epist. Ioan. Alasco Hemingius Some are offended with our Ceremonies which they exclaime to bee Papisticall They say wee in the Denmarke Churches haue Priests Altars Surplesses Candles Images Exorcismes Signings with the Crosse plainly after the Papistical maner To these I answer that the true Church is to bee distinguished from the false by doctrine and worship not by Ceremonies which are per se adiaphora in their owne nature indifferent neither doe wee iudge indifferent Ceremonies of so great moment as that for them Schismes should be raised in the Church Let the sinceritie of Doctrine be retained and the pure Worship of God let other things serue partly for publike peace partly for the weakenesse of men and let vs leaue these things to the wisdom of our gouernors and let them determine of these matters Syntag. ad 4. leg decal § 33. 34. fol. 365. Obiect Bishop Hooper If ye grant so great libertie to Churches as that they may vse all things for holy significations and instructions we shall open a window to let in all manner of abuses Iewish Gentilish Antichristian yea Holy water Censing and innumerable matters of that kinde Answ Bucer This inconuenience neede not to bee feared at all For the Churches which I haue described and to the which I iudge that libertie whereof I speake cannot bee denied wil so temper whatsoeuer Rites or garments which they assume for their vse that they may serue to illustrate and not
any one of those Ceremonies which hee saith they did inioyne were as inconuenient and euill as ours are And for this point hee is to be referred to that which hath beene answered vnto the two former partes of his Assumption 2. Though he had proued that they did inioyne vnto some one or some few persons such Ceremonies as were both for number and for nature as bad as ours yet vnlesse hee had shewed that they had inioyned them vnto whole Churches hee hath not concluded that which he tooke in hand And therefore that which hee brings of Pauls circumcising of Timothy or Iames perswading Paul to purifie himselfe is nothing to the purpose 3. Hee hath not proued nor euer will bee able to doe that the Apostles did ioyne the practise of any one of those Ceremonies to any one Church or to any one person eitheir by inspiration of the Holy Ghost For as for circumcision of Timothy though it be true that Paul did it did it well yet it would be a harsh speach and vniustifieable to say that he compelled or inioyned or commanded Timothy to be circumcised And for that which Iames and the Elders said to Paul concerning his purifying besides that it cannot hastily bee called a commandement or iniunction because no Church or Apostle had so much authority ouer Paul as to command him any thing 2. Cor. 11. 5. Gal. 2. 6. 9. Maister Spr. knoweth well that some are ‖ Magdaburg Centurion 1. lib. 2. p. 603. Gualt in act 21. hom 139. Zanch. de red p. 491. b. great Diuines who haue plainely affirmed that Iames and the Elders did ill in pressing Paul so farre in this matter †Caluin in act 21. 22. 23. others stand in doubt whether they did well in it or no sure it is hee can neuer soundly proue either out of this or any other place of Scripture that they did it by the inspiration of the Holy Ghost or commandement of God The place which hee puts most confidence in for the proofe of this third point is Acts 15. for there we read indeed of a decree sent by the Apostles vnto sundry Churches and that decree was made by the inspiration or direction of the Holy Ghost But to this place it may bee answered that things mentioned in this decree were so farre from being so many Ceremonies or so bad as ours are which hee must still bee put in minde that hee should haue proued that in very deed they were no Ceremonies at all neither euer came into the minde or purpose of the Apostles when they made that decree to inioyne the vse of any Ceremonies to the Churches For to omit this that the meere abstaining and forbearing the vse of many things can with no good shew of reason bee called the vse or practise of a Ceremonie though the abstinence from bloud strangled were once a ceremoniall dutie while the law was in force yet it was now inioyned by the Apostles to the Gentiles not as a ceremoniall but as a morall dutie that they should absteine from their libertiy in the vse of these indifferent things when they saw the vse of them would offend their weake brother And surely seeing the reason and end of this abstinence was not any such misticall signification as it had vnder the law but onely to auoide the offence of the Iew it could no more bee called a Iewish Ceremony then if either out of a naturall loathing of those meates or respect had to their health or some such like consideration they had forborne the same Neither let Mr. Spr. thinke it strange that the same thing which being cōmanded in the law was a Ceremonie should now being commanded by the Apostles alter the nature and become no Ceremonie Let him consult with the best Diuines and Interpreters of the Scripture and he shall finde that though circumcision was a Sacrament vnder the Law yet Timothy his circumcision Caluin in Act. 16. 3. was no Sacrament and that all the Ceremonies of the law were so abrogated by the death of Christ as that though some vse of them did remaine for a time yet they did no longer belong to the worship of God nor were figures of spirituall things nor were obserued in conscience of obedience to the ceremoniall law In which things consisteth the very life and essence of a Iewish Ceremonie and without which nothing can in good propriety of speach bee called a Ceremonie But what neede any more bee said of this matter when the Apostles themselues speaking of this decree affirme that they that said the Gentiles ought to keepe the law did in saying so seeke to subuert their soules that they had written and concluded that the beleeuing Gentiles should obserue no such thing as vowing shauing of the head purifying c. saue only that they keepe themselues from things offered to idols and from blood and from strangled and from fornication By which wordes also they doe plainely intimate that this abstinence which they inioyne in this decree was no such thing but of another kinde and nature as vowing purifying shauing of the head offering c. and consequently was not inioyned by them as any Ceremony of Moses Law The fourth and last point in the confirmation of his assumption is this that the Apostles and Churches were moued thus to enioyne and practise such Ceremonies so many so inconuenient and euill vpon reasons of no greater weight then the auoiding of depriuation is with vs. This hee prooueth by specifying the causes and reasons that moued the Apostles to practise and enioyne those Ceremonies which hee sayth were these three First for the beleeuing Iewes that they might not bee offended nor occasioned to turne backe to Iudaisme Acts 16. 1 3. and 21. 20 21 24. Secondly for the vnbeleeuing Iewes that they might be wonne to the Gospel and saued 1 Cor. 9. 20 22. and 10. 32 33. Thirdly to auoyd the persecution of the malicious Iewes and so to redeeme the libertie of the ministerie which otherwise was like to be indangered Act. 21. 22 27 28 30 31 32. For answere vnto all this it may be said that if the Apostles had practised inioyned such as are euill Ceremonies as ours are they had farre greater reason so to doe then the auoiding of depriuation is with vs. For first as their ministery was of more great excellencie then ours whether we respect the extraordinary gifts wherewith they were indued or the wonderfull power of God which did accompany them and giue successe and fruit to their labours so the redeeming of the liberty of their ministery if that were any cause as he here supposeth it was was and ought to haue been of much more weight to moue them to doe as they did then the continuance of vs in our ministery can be to perswade vs to the vse of our Ceremonies What one Minister of the Gospel is there that dare to bee so presumptuous as to say that his preaching and
I will argue the lawfulnesse of the Apostles vsing them an hundred times and in an hundred Churches Againe if Paul did lawfully practise circumcision on Timothy and shauing vowing offering and purifying on himselfe I will conclude that he might as lawfully practise on the like occasions and for the same iust reasons the most part of the Ceremonies of the law ceremoniall if need had beene which amount to a farre greater reckoning then the Ceremonies of our Church make them as many as my brethren may In a word if they were lawfully practised then might the practise thereof be lawfully inioyned vn-the Churches where necessitie enforceth seeing it is the iniunction of a lawfull and needfull thing As for those proofes of mine which my brethren doe sift cleane contrary to my drift or practise there was no neede for themselues so to wrest them and then to lay the wresting of them to my charge as if from them I had concluded quidlibet ex quolibet They were orderly and perspicuously set downe by mee vnder euery head or member in as much as that without wresting and abusing they could not intend more then I did there cleerely proue by thē For though I did vndertake to proue euery head or member of my proposition by the Scripture annexed to them in seuerall yet I did not vndertake to proue euery member or any member by euery Scripture as my brethren would inforce vpon me This dealing of my brethren was not so direct as I could wish And one thing more that whereas I alleadge the Apostles iniunction of abstaining from blood and strangled My Brethren answere that these Ceremonies were not by them inioyned as Ceremonies to the Churches of the Gentiles That also of their obseruation of preaching on the Iewish Sabbath they say it cannot bee called a religious obseruation As if they could produce or conclude out of my wordes any such absurd or vnsound doctrine as my Brethren would seeme to thrust vpon me Or as if it were not sufficient to my purpose that the Apostles inioyned to the Churches of the Gentiles and obserued the time of the Iewish Sabboth matters which were Ceremonies of Moses law and in themselues fruitlesse though not religiously or as Ceremonies of the Lawe as before I noted such an assertion would serue a Papist well who obserueth humane Ceremonies as religious obseruations which our Church disclaimeth and therefore were it needlesse for any man to straine himselfe to such a purpose The second point of mine assumption is touching the nature of the ceremonies where my brethren do respect the second member of my confirmation of the assumption to be this That those Ceremonies which the Apostles and the Churches in their times vsed were euery way as inconuenient and euill as ours are in their iudgement And to make this good my Brethren tel the Reader that I take vpon me to shew 1. That they are as euill in nature as ours are 2. That they had been and were asmuch abused as ours haue been 3. That the vse of them wrought as dangerous effects as the vse of our can doe 4. That whatsoeuer is obiected against our Ceremonies might haue been said against them To which report of theirs I say before I proceede further to answere that seeing trueth needs no falshood or fraud for confirmation for God needes not the helpe of mans lye I doe greatly maruell that my Brethren men of that approued pietie learning and sharpe iudgement should be found failing in their fidelitie as I doe herein challenge them 1. In the vntrue reporting of my assertion as is euident by collation of either part 1. They report that I should say that those Ceremonies which the Apostles vsed were euery way as inconuenient and euil as ours and that it may appeare it was no slip nor ouersight they proceed to misinterprete that I should say that they are first as euill in nature as our ceremonies are secondly as much abused thirdly and hauing as dangerous effects in the vse as ours haue 2. Whereas it is true that I say that they were as inconuenient and euil as ours but I say withall in sundry maine respects which is farre from that which my Brethren do report namely euery way as euill 2. The like dealing my Brethren vse in misreporting me touching the fourth member of the things alleadged First I say the same obiections in substance and for the most part which are obiected against our Ceremonies to proue them simply euill might be obiected against the Ceremonies practised by the Apostles But they wil haue me say that whatsoeuer is obiected against our Ceremonies might haue beene said against them But thus an elder Brother might easily put besides his yonger Brother from that benefit of enioying his poore patrimonie The Fathers will saith the elder Brother shall haue his Fathers goods for the most part but the elder Brother saith that his Father gaue him all whatsoeuer what equitie were this let my Brethren iudge Secondly another exception against my Brethrens lacke of fidelitie towards mee is this that they alleadge the heads of probation but they conceale the most part of the proofs of those heads by which they be confirmed And further in taking such things which they thinke they may say most against with greatest probability and leauing much more that strongly maketh against them as by collation the Reader may iudge easily But by this dealing who may not easily confute the cleerest trueth or confirme the strongest error Now to the reply of my Brethren to this second point touching the nature of the Ceremonies which is by them distinguished into three members First they say that no one of those testimonies of Scripture alleadged by me touching the titles giuen to Ceremonies how abused what euill effects they had doth make any whit to my purpose or can with any colour of reason be applied to any Ceremony vsed or inioyned by the Apostles and they bring out three or foure instances to which they speake leauing cleane out and passing by all the other Scriptures cited by mee and annexed to the euill vse and effects of those Ceremonies which are very many which places and proofes doe still remaine in full force and had beene answered as I suppose if there were not that force in them which is vnanswerable Wherefore my Brethren should not haue thus said that no one of the testimonies make any whit to my purpose vnlesse they had answered all for wherefore should they say not one and leaue so many vntouched To answere three and suffer more then thrice three or foure to escape their censure But let vs see the places which they deale withall First they say the Ceremonies vsed or inioyned by the Apostles were no yokes or burdens or burdening traditions This is vntrue For circumcision vrged Act. 15. 1. is called a yoke vers 10. and a burden vers 26. Yet after that Paul circumcised Timothy Act. 16. 3. Whereupon I inferre that the holy