A SCHOLASTICALL DISCOVRSE AGAINST SYMBOLIZING WITH ANTICHRIST IN CEREMONIES : ESPECIALLY IN THE SIGNE OF THE CROSSE .

Anno Domini , 1607.

To the Reader .

GEntle Reader , thou mayest perceiue by the following Protestation , how the Author was forced to compile this Treatise , to preuent the discredit he might reape by some scattered notes . The like necessitie doth compell , the present publishing hereof , to avoyde the scandall which may arise , by a large answere , penned to the first papers , which were scribled out by the Author in few dayes , and are not the true copie to which he doth slande : In which respect I hope the Author will not be offended hereat , when it shall come to his knowledge , though he were altogether vnwilling it should passe into the handes of his frindes for so publick a purpose . And to thee good Reader I doubt not but it shall bee very acceptable , for the great learning , acutenes , modestie , fidelitie and sufficiencie thou shalt finde therein : It containing a full answere to whatsoeuer hath bene materially obiected by the Prelates , or any of their Champions in d●fence of the Ceremonies , and in special , to the Sophistications of such , as haue written for the Crosse in Baptisme . Thus forbearing to commende the worke which will much better commende it selfe , I commende both thee and it , to the rich blessing of God in Christ Iesus . Farewell .

A protestation of the Authour .

AS Augustine once thought it fitt , vpon occasion to make knowne , both whereof he stood in doubt , and also wherefore : so iudged I it my parte of late ( touching the Controuersies about the Ceremonies ) to shewe in writing , both what the poyntes be I stood vpon , Augustinde Genefi . ad liter . lib. 10. c. 26 and what are my grounds and reasons . To this purpose I addressed a certayne Treatise ( such as it was ) against the Crosse : which I imparted to some of my friends : either to haue their censure of it , or to approoue my selfe vnto them in my forbearance to conforme . This being copied out by some ( who I know not ) was made more common then I would : and that vnliked , & more vnfashioned , then might be for my credit . By this meanes I was inforced to take penne in hande againe , & to frame this sorie Treatise : as to set right what before was out of square , so to polish ( as I was able ) what was vnfyled , and to take in ( by some additions ) some things that wanted . Now because I doe not know , into whose handes this poore labour of myne may come : therefore I begge of the indifferent Reader , to take knowledge before hande from me of these fewe things . First , let none thinke me to be one that standeth vpon termes of learning : I am too much priuie to ouermuch ignorance : I know well ( although not so well as I should ) quàm mihi sit curta supellex : besides I want bookes and conference , and my Schoole studies haue ben long discontinued . In regard hereof I am to craue common humanitie at the least , which is to read my abortiue ouersightes with due compassion : some of which I haue my selfe alreadie found : as Malta mistaken out of Surius for Nilenus : Nazianzen forgotten in Germanes allusion , and the time of the German triple Crowne , not so distinctly set down as it should . Secondly , as I doe not stande vpon any chalenge to learning at all , so neither doe I stande peremptorilie , vpon the assertions of this Treatise ( not as if I doubted of what I haue written , whether it be true or not ) but because my determination is no more , then to suppone and propound the reasons which I haue against the Ceremonies , and that Dicis causae onlie , by way of disputation . To haue set downe euery thing with a Quaere , had bene for a Discourse vnfitt , to haue annexed to euerie period and proposition As it seemeth to vs , or As we thinke , absurd and tedious : I expect it shall suffice , that I protest here once for all , that these Clauses be vnderstood throughout this whole Discourse . What then ? I write here , in Psal. 85 : as Augustine elswhere , non tanquam affirmator , sed tanquam scrutator , which can any mislike ? For a very Papist him selfe will haue leaue to dispute against a Synode , so he do it inquirendo non astruendo : Nicol. Clau. disputat . de Concil. Melchior Canus . Amos 7.10 yea more , an Inquisitor him selfe giueth leaue to detect the corruptions of a church Leiturgie , so it be dolenter done , not calumniosè . Thirdly , because our Aduersaries racke our speeches , and oftentimes without all colour make them speake against the state ( after the example of Amaziah against Amos , The lande is not able to beare his wordes , and of Eusebius , the Court is against Laserius , Facis Imperatorem nostrum Nabuchodonosorem ? Theodorit . histor. eccles. lib. 2. ca. 16. when he had pleaded in simplicitie , Non diminuitur solitudine mea verbum fidei , sic enim est olim tres tantum inuenti sunt qui edicto Regis non resisterent ) : Therefore I protest , that whatsoeuer shal be founde within this Treatise Reprehensoriè , is intended of the Prelates and those Opposites of ours , that be Schollers and Diuines : it is not written of any Ciuill Magistrate , much lesse is it meant of his sacred Maiestie , ( whom the Lord blesse , long to raigne ouer vs ) : so that I clayme here that common Equitie of all ages , The King , and a mans owne Mother must be alwayes excepted when they be not expreslie named . Fourthlie , let no man say , I haue an ambition and vaynglorie , stuffed the margent with quotations . Being charged with Noueltie and Singularitie , I was in all wisedome to dye my selfe in a tincture concolor mortuis , as neare as I could . Being a dwarfe in stature likewise , I was to creepe vpon the shoulders of some tall men , and with Zacheus to clime some trees to see the better . Further , who knoweth not how much it auayleth with what arme a Dart is throwen , in which respect who can mislike , if wanting sides of myne owne , I haue vsed the strength of theirs who first or last haue fought the battayles of the Lord ? Last of all , shall it be lawfull for our Opposites to rake out of the graue against vs , the rotten reasons of Papistes , Lutherans , Adiaphorithes : but vnlawfull for me to summon auncient and reverend Protestantes , to beare witnes to the Trueth ? This I speake , because ( pull the vizard away ) and the souldiers with their muster against vs , will be found no other , Polycen●s de stratage . then such as the soldiers of Gastro were , to wit , Aegyptians in Graecian harnesse : whereas on the other side none can iustlie censure me , who before condemneth not Ennius and Naeius , I meane our auncient standerd bearers and forerunners in the faith . Fiftly , let no man put me to busines about the length of this Discourse , to which my earnest desire carried me , which was to search euery corner of the controuersie which I handle with the lantorne of the Word , Pro. 20.27 . and by the light thereof , to scatter ( as much as laye in me ) the grosse corruptions that infecte the bowelles of our Churches . What that I may pleade example ? For Clodis Tarcinensis wrote a verie great volume of the verie same argument , Ionas Anielianens . de cultu Imag. lib. 1. Bonauentu . Vulcanius in epist. ad Ordin . Belgic . I meane against the verie hauing of Crosses and Images in the Church : and Nilus Suziceus , no lesse then 120. chapters in an argument of the same kinde , to wit , about the leauen . Hauing thus aduertised touching the purpose of my writing : I come to satisfie some of them who thinke I should not haue written at all : And of these Censors I obserue foure sortes . The first sorte doe iudge all contending about Ceremonies , to bee no better then vayne disputing , such as the Apostle doeth forbid . I aske : Are not Ceremonies matters of faith ? Yea certainly . They are indeed matters of faith , and therefore not vaine , but necessarie to be knowne and discerned by vs . 1 Tim. 6.5 . That we may not guesse , but clearely vnderstande how they are all established , or condemned by Gods word . Howbeit were they but thinges indifferent , as indeed they are not in Gods worshipp ; yet must they not ( specially in this vse ) be done in faith ? or can there any faith be of them that is not grounded on the word , which is the only word of faith ? It is sufficient if the scripture be not against them . True : but ( as Tertullian of olde ) If the scripture doeth not permit them , it doeth forbid them , and sine lege & contralegem ( as in Policie , lib. de Cor● . milit. Thom. Mor ton . Apolog pa. 2. lib. 1. cap. 4● . Idem p. 420 ●eza Annot. in 1. Cor. 11 10. 1 Cor. 11.7.14.16.34 so in Diuinitie ) are both one . In deed if not viua ratio out of the word , yet manifesta aequitas alwayes is euer needfull to the very circumstances of Gods seruice : as for lawfulnes so for expedience : expedience I say , and the same , not onely generall according to the perpetuall circumstances which cleaue to their kinde : but also speciall , according to the occasionall circumstances that occurre in their particular practise . So much is manifest by Paule who proueth the Expedience of the vayle ( a ciuill custome in the Church of Corinth ) by reasons drawen from the lawe of God and Nature , before he forbiddeth contending against it : and putteth ouer the ordering of other circumstances of celebrating Gods publique worship in that Church , till by oculata experientia he had seene their estate , and weighed what was most conuenient . What when this course is not obserued ? Why men are set to eate their meate without salt ( saieth Hierome ) when they are commaunded any thing that hath no relishe from the worde : and to builde without haye and stubble , like Israel in Egypt , when they bee not allowed some warrant out of the Scripture , which only can combine the matter of the worke , & make the frame of the building sure . But Augustine will haue vs followe a Synode of a Church etiam latente veritate . What and will he haue vs followe it too , without vsing the meanes that may bring the trueth to light ? No , but here he requireth euen certa documenta , lib. de peccat . merit & remiss ca 36 Fasc●cul . rer. expetend . artic. 18. folio 129. in 1 Cor. Homil. 13. Rom. 14.5 . out of the worde to the commaundements of the Church : euen as Iohn Wiclephe taught since his time . We must take nothing from the Prelates which is not clarè , euen clarè demonstrated by the scriptures . Chrysostome giueth a reason hereof : Our cogitation halteth , when the worde wanteth , which halting is sinne , because we are bounde to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a full perswasion euen in indifferent things and all . And in this Controuersie of the Ceremonies the trueth is not latens . I trust this verie Discourse will shewe there is not onely no reason to conforme , but also reason strong and euident against Conformitie : at the least I doubt not , but it wil cleare vs from that stomacke and stubburnes wherewith we are vniustly burthened , as bearing vs witnes we are the men that keepe the olde rule , Non est a consuetudine recedendum facile , nisirationi aduersetur . Augusti . de Mufic . lib. 2. cap. 8. Tertull. de veland virg. Digest . lib. 1 Ticul . 3. cap. 39. Tho. Aqui. sum . p. 2. q. 92. art. 3. for which wee protest according to the auncient tenor , Nullam respicimmus consuetudinem quam damnare non possumus : and therevpon call at the Tribunall for that olde sentence , Quod non ratione introductum est , sed ex errore primum , deinde consuetudine obtectum est , in alijs similibus non obtincat : in the Schooles , for that Decision Theologicall , For asmuch as the law Diume proceedeth from the will of God , the Humane onely from the wil of man , vsus authoritati cedat , prauum vsum lex & ratio vincat . The second sorte of our Censors , though they mislike not all sticking at Ceremonies , yet all standing they condemne against an Order once established in a Church . What , and haue we then liued to the time to heare Sion speake in Sorbons language : No further reason must be sought , then a Synodes owne authoritie , that which the wiser sort of Papistes them selues condemne ? nicol Clau. collat. de Concil. Cyril Hierosol ca. 4. Mat. 23.8 . Sure to beleeue any , or each simpliciter dicent , vpon his bare worde : is to sett vp a Maister on earth , to no small preiudice of our Maister in heauen , whom we are onely in this maner to beleeue . It is also to inthrall the Church to a seruitude Babylomeall , if not worser , for so much as some childrè of Babell her self , refuse to bowe downe their neckes to this yoake , as we see by Alphonsui , Alphons . de Cast. cont. haeres . lib. 1. cap. 7. Martin Luther li. cont. papat . Nicol. Clau. disputat . de Concil. Miserrima seruitus est ( saith he ) iurare in alicuius verba Magistri . I omitt to obiect here , yea so much to inquire , whether the Synode that made this order , sate as Iudges in their owne case , which is against the lawe of Nature : whether they assumed an Immunitie to them selues , to haue al accusing of them reputed schisme , which is our exception against the Concill of Trident. whether they came resolute against Reformation , and fully bent to make such Decrees as best might strengthen their owne estates , whereby the Concill of Pisa once barred and shut out the Holy Ghost from their assemblie : whether the name of the house it self knew not of many Canons made , as at the second Councell of Ephesus many subscribed to what they knew not . Last of all , whether some Canons were only read , as at the Diet. of Augusta the Jnterim was proposed only by the Chauncelour of Charles the fifth , & so thought sufficiently ratified , although the States and Peeres there present , neuer gaue their voyce to it . The Inquisition of these things and other the like , I say , I omitt . This is the answere I rely on : the Reformation we seeke , Zepper de polit , ecclesiast. in epist. dedicator . is in substance the same , which not one , but many : Why speake I of many ? which euen all the godly Synodes haue agreed on , that haue bene gathered from time to time , since the restoring of the Gospell , in all the Churches best reformed beyond the Seas . The third sort of our Censors will giue vs leaue , to gainsaye a Peter , Nilus Thessalonicens . de precat . Papae . when in Ceremonies hee walketh awry : howbeit in conference to his face onely and not in writing . Nilus supposed it was in vayne to debate with the Pope , alwhile he looked to bee iudge him selfe , and doe the Prelates looke for lesse ? The Bishop Argensius found by experience in the Councill of Basile , that there is no dealing with Superiours who expect the inferiour must succumbere : Aeneas Sylu● in gest . Concil. Basiliens . lib. 1. Polydor. Virgil. de Inuentor . rer. li. 8. ca. 4 Augustin . epist 174. Carol. Sigon . de regn. Ital. lib. 9. and doe not the Prelates expect asmuch ? Luther stept away from Caietan , euen after the listes were entred , because he saw he would magis imperio rem definire , quam disreptatione : and haue we not cause to suspect them & feare the same of the Prelates ? Augustine when he conferred with a great man , he was ouercome , though not veritate , yet clamore : and it was giuen foorth against him , that he was foyled when he was not : and haue former conferences with the Prelates sorted to any better euent ? For my owne parte I had a priuate defence for my selfe . Albericus was better at writing , then at disputing : so is it with me , by reason of the dulnes of my witt , I must plodd on what I doe , and when I haue aduised my selfe all that I can , yet all cometh short of that which should be . The fourth and last sorte of our Censors , mislike not writing , saue at this time , when wee should busie out selues ( they thinke ) about more needfull matters . Certaine it is that we their mistake . For it is an Hercules that is fitt to throw out the dounge it selfe of Poperie : such as I am , serue best , to sweepe downe ( as they are taken ) the Cobwebbes of it which yet remayne in the house of the Lord . When the Cobwebbes fell downe all on a suddayne at the Councell in Trullo , the Fathers there present tooke it as ominous : Concil. Tom. 2 p. 895. Caro. Sigon . vbi . supra . p. 49 so may we nowe our selues learne from it how cleane the house of the Lord must be kept from al coinquination with hereticques . Suppose the Ceremonies were no more then that they are taken , the cobwebbes of poperie ? Doe not euen cobwebbes foster poysonful spiders ? sure these cobwebbes of ours doe . And see ye not how they haue gotten euen to the verie toppe of the Pallace , as Salomon speaketh ? Shall we suffer them there with silence ? Pro. 30 . 2● . must we not write to sweepe them downe at the least from thence ? And let others looke to those matters , which some repute only able to shake the mountaynes of our religion , whom the Lord ( as a Father speaketh ) hath taken vp into the mount : my standing is at the foote of the hill , therefore it shal be inough for me to acquite the place I stande in , from those corruptions , Which howsoeuer counted molehilles , yet much molest the holy vineyard of the Lord . Euen this also must needes be done by some or other . For though the people were foolish , whom Gerebrard mentioneth , who thought the mountaines were endangered as often as the Moales did wagg : yet I remember I haue read that euen Moles in Thessalie once ouerthrewe a whole Towne : Plin. histor. lib. 8. c. 29. sure I am ( I see it with my eyes and am sorie ) that these Moles against which I write , haue euen alreadie annoyed , if not vctie neare decayed diuerse goodly Cōgreganous . And as for the time , 1. Cor. 16.9 where is assistance to the trueth most necessarie , but where it hath most aduersaries ? It is time for the asse him selfe ( saieth one ) to open his mouth , Gildas de excid Britan . in proaem . Inc. 19.40 . when things runne to ruine . And our Sauiour , where other witnesses doe fayle , let the stone him selfe crie . These premises considered , I am not deterred from proceeding to the Search following , into which I now enter in the name of the Lord : premising that common and beaten rule , non est obstinatus qui paratus est corrigi : for which I finally protest with Iob : Teach m●● and I will holde my tongue , Iob. 6.24.2.26 . and cause me to vnderstande wherein I haue erred ? How stedfast are the wordes of righteousnes , and what can any of you iustly reproone ? Doe ye imagine to reproous words that the talke of the afflicted should be as winde ? Now therfore be content to looke vpon me , for I will not lye before your faces .