Synopsis papismi, that is, A generall viewe of papistry wherein the whole mysterie of iniquitie, and summe of antichristian doctrine is set downe, which is maintained this day by the Synagogue of Rome, against the Church of Christ, together with an antithesis of the true Christian faith, and an antidotum or counterpoyson out of the Scriptures, against the whore of Babylons filthy cuppe of abominations: deuided into three bookes or centuries, that is, so many hundreds of popish heresies and errors. Collected by Andrew Willet Bachelor of Diuinity.

THE SIXT QVESTION CONCERNING Temples and Churches.

THis question hath diuerse partes. First, of the forme and situation of Chur∣ches. Secondly, of the end and vse of Churches. Thirdly, of their ornaments, Fourthly, of the dedication of Churches. Fiftly of thinges halowed and conse∣crated for Churches.

THE FIRST PART OF THE SITV∣ation of Churches.

The Papists.

THe Churches and Temples of Christians (say they) are most conuenientlye and haue bene of auncient time builded toward the East. Bellarmine libro tertio, capite tertio, de sanctis.

Argu. 1. Paradise was built in the East, Genes. 2.8. and therefore we ought to pray that way, for desire we haue to our Country.

Ans. 1. Paradise was then Eastward vnto Moses and the Israelites being in the Wildernes, when he wrote this storie: but it cannot be East to all Christi∣an nations: for Paradise being planted in Eden which was part of Mesopotamia, must needes be West to the Persians, South to the Scythians and Tartarians, North to the Aethiopians: wherefore this reason is not generall for all Chur∣ches in Christian nations. Secondly, it skilleth not where that earthly Paradise is situate: our heauenly Paradise is in heauen, which is euery where open to all true beleeuers.

Argu. 2. Wee looke for Christ to come in the East to iudgement, therefore we pray toward the East: As the lightning shineth from the East to the West, so shall the comming of the Sonne of man be. Math. 27.24. Therefore he shall appeare toward the East. Bellarm. ibid.

Ans. 1. By that similitude of the lightening, the sodainnes of his appearing, not the place is declared. Secondly, it is great presumption to define that which the Scripture hath not reuealed▪ Christes comming is onely generally set downe, he shall come in the cloudes, Math. 24.30. And we shall be caught vp in the cloudes. 1. Thessal. 4.17. There is no particular description of the place.

The Protestants.

TO vs it is no matter, which way Churches are builded, we may turne our selues in praier as well toward any one parte of the heauens, as an other: Neither doe we refuse to pray in Churches builded toward the East. But that our Oratories and places of praier ought rather to be builded that way, then a∣ny other; out of the Scripture it cannot be proued, and we holde it as a meere su∣perstitious opinion.

Argu. 1. S. Paul exhorteth men euery where to lift vp pure handes. 1. Tim. 2.8. He saith, In euery place, without exception, whether toward the East or the West, or wheresoeuer.

2. If any place were more daungerous then other to pray in, it is not so safe, and perhaps more perilous to pray toward the East for Idolaters were wont to turne them toward the East, and to worship the Sunne rising. Ezech. 8.17. And for this cause the holy place in the Tabernacle was toward the West. Exod. 26.27. And it was the custome of the Iewes to pray Westward, least they should be entised to worship the Sunne rising in his strength. And therfore the Iesuite maketh but a bad argument: The Iewes praied toward the West, Ergo. christi∣ans must pray toward the East: nay rather contrary, because they turned their backe to the East, for feare of Idolatry; Christians, if any place were to be re∣garded more then other, ought vpon the same ground also to follow the same custome, for as much as all men by nature are prone to Idolatrie: and the rea∣son

of their so praying, seemeth rather to be morall, then ceremoniall: This I say not, as though I commended the Iewes superstitious praying toward the West, but onely to shew that they haue better reason for their custome, then our aduersaries haue for their superstitious turning toward the East. But to chri∣stians all places are alike.

Augustine saith, cum quis quaritorationem, c••llocet membra, sicut ei occurrit. If any man be desirous to pray, let him place his body, as occasion serueth: he saith not, toward the East, or toward the West. ad Simplician. lib. 2. quaest. 4.

AN APPENDIX OF THIS PART concerning the fourme and fashion of Churches.

The Papistes.

[error 48] THey would haue their Churches to be built as Salomons Temple was, which consisted of three partes: there was first the porch or court for the people; then the holy place where the Altar stood, and the Priests offered sacrifice, and last of all the most holy place, where the Arke and Mercieseate were placed. So they haue the Church porch, then the body of the Church, and aboue that, their Sanctuarie, as they call it, or the queere or chauncell, which was separated from the rest, by steps or staires, hangings or curtaines, and other partitions. And here must stand their Altar. Bellarm. lib. 3. de 〈◊〉〈◊〉 Sanctor. cap. 3.

The Protestants.

COncerning the fashion and fourme of Churches, and the 〈◊〉〈◊〉 and par∣titions within, we will not much contend, so these conditions be obserued, First, that all superstition be auoided in making one place of the Church holier then the rest, wherein the Papists mightily offend▪ for the queere or chauncel was for their Priests and singers, the other part of the Church for lay men, they were not to enter into that holy place: and thus according to the places, they deuided the congregation: as though one part were more holy then the other▪ The people also were made to beleeue, that to be buried in the Chauncell but especially vnder the Altar, was more auailable for the dead, then to be bu∣ried in the Church. But where learne they that our Churches ought to haue a sanctuary, as the Iewish Temple had? that was an euident type, and is now ac∣complished in our Sauiour Christ, who is now entred into the heauens, as the high Priest then entred into the holy place to make atonement for the people. Heb. 9.24. This therefore is very grosse, to reuiue and renew again Iewish types and figures. And if herein they wil imitate the building of Salomons Temple, to

haue a Sanctuary, why doe they not also build toward the West, as the Temple was? why bring they not their Altar downe into the body of the Church? for in their holy place there was no Altar. And indeed, Altar we acknowledge none, as afterward shalbe proued. But we see no reason▪ why the communion Table may not be set in the body of the Church, as well as in the Chauncell, if the place be more conuenient and fit to receiue the Communicants. But I pray you why is your Altar rather set in your Sanctuary, then the Fonte or Baptistery? they are both Sacraments, as well Baptisme as the Lords Supper: why should one be preferred, as holier then the other?

Secondly, all things in the Church ought to be done vnto edifiyng, and therefore we allow no such partitions, as doe hinder the edifiyng of the people and exclude them from hearing: as in popish Churches the Priest is pued or mued vp by himselfe a great way off, that his voice can hardly be perceiued of the people: The Minister is so to stand and turne himselfe as he may be best heard and vnderstood of the people: as Ezra had a pulpit of wood to stand in when he read the Law, Nehemiah. 8.4.

Augustine thus writeth, Cum Episcopus solus intus est, populus & orat eum illo, et quasi subscribens ad eius verba, respondet, Amen. While the Bishop or Pa∣stor praieth within, the people both praieth together with him: and subscribing to his words, answereth, Amen. By this it appeareth, that though in Augustines time the Minister had a place for him selfe (as it is meete he should) yet he so disposed himselfe, that his praier was heard of all the people: for otherwise how could they pray with him, and subscribe or giue assent to his wordes?

THE SECOND PART, OF THE END and vse of Churches.

THis part hath 3. seuerall pointes. First, whether the Churches of Christians are built to offer sacrifice in. Secondly, whether they be in themselues pla∣ces more holy then others. Thirdly, whether they may be dedicate to Saintes.

THE FIRST POYNT OR ARTICLE, whether our Churches are for sacrifice.

The Papists.

THe principall end of Churches is for the sacrifice of Christians, and in that [error 49] respect they are truely called Temples▪ they are not onely for prayer,

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the preaching of the word, and administration of the Sacraments, but chiefely for the externall sacrifice of the Masse. Bellarm. cap. 4.

Argu. 1. The Churches of Christians haue altars, therefore sacrifices: that they haue altars, he thus proueth: First 1. Corinth. 10.21. You can not be parta∣kers of the Lords table, and the table of Deuils: by the table here is meant the altar, for the table of the heathen was their altar, wherein they sacrificed to their Idols.

Ans. 1. A table is one thing, an altar an other: and very vnproperlye is an altar called a table: this place in any wise mans iudgement maketh more a∣gainst them then with them. Secondly, S. Paule speaketh not here of the sacri∣fices of the heathen nor of their altars, but of the feastes which they made in their idolatrous temples, which was done vpon tables, of such sacrifices, as had bene offered to idoles: vnto the which feastes S. Paul forbiddeth Christians to come, as it appeareth in the rest of the Chapter, and more plainely. cap. 8.10.

Argu. 2. Heb. 13.10. Wee haue an altar, of which they haue no power to eate that serue at the Tabernacle: that is the altar whereon Christs body is of∣fred. Bellarm. Rhemist in hunc locum.

Ans. The Apostle speaketh expressely of participation of the sacrifice of Christs death, (as it is manifest in the 2. verses next following) which is by a Christian faith, and not in the Sacrament onely, whereof none can be parta∣kers that remayne in the ceremonial obseruations of the Leuitical sacrifices. For the Apostle speaketh manifestly, verse 12. of the suffering of Christ without the gate: Christ therefore is the altar, yea our Priest and sacrifice too. You abuse this place to proue your materiall popish altars, which are many: but the Apo∣stle saith, we haue an altar, speaking of one.

The Protestants.

THe Churches of Christians are the houses of praier, made to that end, that they should come together to heare the word of God read and preached, re∣ceiue the sacraments, and offer vp their spiritual sacrifices of praise and thanks∣giuing: other externall sacrifices, or altars we acknowledge none.

Argu. 1. The temple of the Iewes was called an house of praier, that is, principally for praier, Marke. ••1.17. Moses was read and preached in their syna∣gogues. Act. 15.21. Much more are the Churches of Christians appointed for preaching and praier. Act. 20.7. The first day of the weeke, which is the Lords day, they came together to breake bread, and Paul preached vnto them. Ergo the administration of the word and sacramēts with praier, is the chiefe and only cause of the holy assemblies of Christians.

Argu. 2. Altars we haue none in our Churches. S. Paul calleth it the Lords table. 1. Corinth. 10.21. where wee receiue the sacrament of the bodye and bloud of Christ. And he calleth it bread, which is broken▪ 1. Co∣rinthians 11.20. But bread is set vpon Tables, not sacrificed vpon Altars.

Augustine also calleth it, Mensam Domini, the Lords table, Epist. 59. & epist. 50. He sheweth howe cruelly the Donatistes handled Maximian a catholik Bishop, beating him with Clubbes, euen in the church, lignis altaris effractis im∣maniter ceciderunt, and wounded him with the wood of the Altar, which they had broken downe. Where though he improperly call it an Altar, yet was it a communion table framed of wood, and made to bee remoued, not fastened to the wall, as their popish Altars were.

THE SECOND ARTICLE, WHETHER Churches are more holy places in them selues.

The Papists.

GOd (they say) rather dwelleth and is present in Churches, then els where: [error 50] and therefore it is more auailable for a man, euen to make his priuate prayer in the Church.

Argum. 1. The Temple of Salomon was ordained euen for the prayers of priuate men: and Salomon prayeth vnto God, that they might be heard. 1. King. 8.38. So Anna prayed in the Tabernacle, 1. Sam. 1. And the apostles went vp to the Temple to pray, Act. 3.1. Ergo, prayers made in the Temple are more auaileable, Bellarm. cap. 4.

Ans. 1. See what Iewish arguments here are: because the Lord gaue an especiall blessing to his Temple amongst the Iewes, that was the onely place for sacrifices, and so also a peculiar priuiledged place for prayer: therefore hee will binde and tye himselfe to some certaine place now. But our Sauiour sayth cleane contrary vnto the woman of Samaria, The houre cōmeth when ye shall neither in this mountaine, nor in Ierusalem worship my Father, Iohn. 4.21. The prayers and sacrifices of Christians, are now no more tied and limited to places: That was but a type vnto the Iewes, that as then God would be onely heard in his Temple: so his name is now onely truely inuocated and called vpon in his Church.

2. It is falsely alleadged that the Apostles went vp, only to pray, to the tem∣ple: they went vp at the ninth hower of prayer, when the people were accusto∣med to go vnto the Temple, that they might preach the gospell vnto them.

The Protestants.

WE preferre publique prayers made by the Congregation in the Church, before priuate prayers, not because of the place, but in respect of the con∣gregation, whose prayers ioyntly al together are more feruent & effectuall, then the prayer of one man: But if we compare publique prayer with publique, and priuate with priuate, we doubt not but that the one and the other being made in faith, may as well be heard out of the Church, as in it.

Argum. 1. The promise of our Sauiour is generall, Wheresoeuer two or three are gathered together, I am in the middest amongst them, Math. 18.20. So S. Paul, I wil that men euerie where lift vp pure handes. 1. Tim. 2. Ergo, they may be heard praying in faith in any place.

Argum. 2. So our Sauiour saith, When thou prayest, enter into thy cham∣ber: he sayth not, go to the church. Bellarm. saith, he entereth into his chamber, that prayeth without vaine glorie, whether hee doe pray secretly or open∣lie.

Ans. Our Sauiours words are plaine without allegorie, for he speaketh of shutting the dore of the chamber, and there is a manifest opposition betweene the Pharisies praying in the corners of the streets, and the frequencie of peo∣ple, and the others praying in secret.

Augustine saith, Quid supplicaturus Deo locum sanctum requiris? volen•• in Templo orare, in te ora: & ita age semper, vt Dei Templū sis, ibi enim Deus exaudit vbi habitat. When thou art about to pray, what needest thou goe to any sacred place? wouldest thou pray in the Temple or Church? see that thou be the Tem∣ple of God, and there the Lord will soonest heare where he dwelleth.

THE THIRD ARTICLE, WHE∣ther Churches and Temples maybe dedicate to Saintes.

The Papistes.

[error 51] THey nothing doubt, but as Churches may be consecrated, and dedicated to the honour of God, so they may be also vnto saints.

Argum. 1. The Temple of Salomon was not only built for sacrifices and prayer, but for the Arke of God also: as Dauid sayeth to Nathan: Now I dwell in an house of Cedar trees, and the Arke of God remaineth within curtaines. 2. Sam. 7.2. But there is as great honour, yea, and greater due to the reliques of Saintes: Ergo, it is lawfull to builde Temples vnto them. Bellarmine cap. quarto.

Ans. 1. When you haue a commandement to build Churches for reliques, as they had to build a Temple for the arke, ye may be bolde to do it.

2. To build a Temple for the arke, was all one as to build an house for the Lord: for it was the Mercieseate of God: it pleased the Lord to dwell betweene the Cherubims, there to shewe euident tokens of his presence. And whereas Dauid consulted to build an house for the arke, the Lord doeth thus answere him by his Prophet: Shalt thou build me an house for my dwelling? verse 5. So the Temple was made in the honour of God, being made for the Arke. It

was all one, for the Arke to dwell there, and the Lord him selfe to dwell there: This argument therefore maketh nothing for them.

The Protestants.

TO build Churches and religious houses in the name and honour of saintes, and to make them Patrones and Protectoures of those places, and there to call vpon them, and make prayers vnto them, all which is defended by our aduersaries, we holde it vtterly vnlawfull, as tending to manifest impietie, and idolatrie.

Argum. 1. No diuine worship is to be giuen to Saints, therefore no Chur∣ches to be made in their names For it is part of the diuine worshippe to haue Temples.

Augustine saith, Nos non Martyribus Templa, sacerdotia aut sacra consti∣tuimus, quoniam non ipsi, sed Deus ••orum nobis Deus est: Wee doe not ordaine Temples, Priesthoodes, or sacrifices for Martyres: for not they, but their God, is both their God and ours: None therefore is to haue a Temple but God. But marke I pray you their distinction: They say, that Religious houses as they are Temples, are onely consecrated to God, but as they are Basilica, palaces, sump∣tuous buildinges, the selfe same Churches may be dedicate to Saintes. Bellarm. ibid.

Ans. If one and the same Church may be consecrate both to God and to some saint beside, I pray you who is the principal patrone of that church: God or the saint? You will say I am sure, God is. But I will proue the contrary, be∣cause it hath the name of the faint: It is called by the name of S. Peter, S. Paul, or some other, not by the name of God: Thus they are not contented to make saintes Gods fellowes, but will euen thrust him out of place, giuing vnto saintes the honor of Gods house.

2. How names are to be giuen to places, wee can not better learne, then of those auncient founders of names the holy Patriarches: As Abraham Gen. 22.14. calleth the mountaine Iehouah-iireh, The Lord hath seene. So Ia∣cob giueth holy names to the place where he met the Angelles, Gen. 32.2. and where he wrestled with the Angell, ver. 31. They as we see gaue holy and reue∣rent names vnto places, not made peculiar for Gods seruice, but onely for ciuil vse for the places to be called and knowen by: how much more ought churches and houses of God to be called by his name?

We therefore conclude, that Churches ought not to bee erected in Saintes names, to worship them thereby, and make them our Patrones, mediators, and presenters of our prayers: for this were great Idolatrie: Euen like as the Hea∣then called their Temples by the names of their Idolles, Venus, Iupiter, Dia∣na and the lyke: Yet wee refuse not to call our Churches by the names of Saintes, as they haue beene called of olde, because wee are not inuentors

of names; and termes inured by continuall custome can hardly be left. Wee vse them only as ciuil termes to distinguish places by: if any otherwise vse them, for any Religious purpose, they do amisse. And yet we deny not, but that the names of holy men may be safely remembred, by thankesgiuing vnto God for such excellent instruments, and setting before our eyes their good example. And concerning the names which haue bene superstitiously giuen in times past vnto Churches and other places (though it were to bee wished, that they neuer had beene so giuen) yet now we vse them (setting apart all superstition) as ciuill names of differēce, as S. Luke describeth the ship of Alexandria, wherein they were carried, whose badge (saith he) was Castor & Pollux, Act. 28.11. In a ciuil matter of description, hee refuseth not to vse the names of the heathen goddes. Augustine also giueth a good rule concerning such names. He speaketh of the names of dayes, which were called after the names of heathenish Idols, as the 4. day in the weeke, which we call Wednesday, was then called and is yet in the Latine toung, Dies Mercurij, Mercurie his day. Sic dicitur, a paganis, & a multis Christianis, sed nolumus vt dicant, et vtinam corrigātur: melius de ore Christiano ritus loquendi ecclesiasticus procedit. So it is called of the heathē, & of many chri∣stians, but I would not haue them called so, and I wish they were amended: for a Christian kinde of speaking best becommeth a Christian. Sed si quem forte cō∣suetudo traxerit, &c. sciat illos omnes homines fuisse. But if custome preuaile with a man so to speake, let him vnderstand that all they were but men, whome the heathen take for gods.

So say wee, it were to be wished, that we had names void of al shew of su∣perstition: but seeing for our speaking we must be ruled by custom, let vs know that those saints, by whose names places are called, are no Gods, nor Gods fel∣lowes, nor patrons, or Mediators for vs, nor any way to bee worshipped: But they are the fellow seruants of all faithfull Christians, to bee reuerenced with a Christian duety of loue, not a religious worship of seruice.

THE THIRD PART OF THE ADOR∣ning and beautifiyng of Churches.

The Papists.

[error 32] THe Temples and Churches of Christians they would haue built in the most sumptuous and costly manner, yea, in beauty to exceede the palaces of Prin∣ces, with siluer, golde, silke, Veluet; to be decked and adorned, Bellarmine cap. 6.

Argum. 1. The Tabernacle of the Iewes was of exceeding beauty: the Curtaines therof, of silke; the vessels, euen to the snuffers for the Lampes, were of golde, the Priests garment had a breastplate of golde, set about with precious stones: Therfore why should not the Temples of Christians be in like sort ador∣ned, and set foorth? as Isay prophecieth, that the Glory of Lebanon shal come,

the Firre, Oliue, and Boxe tree to beautifie my sanctuary, Isai. 60.13. which is li∣terally to be vnderstood, Bellarm. ibid.

Ans. First, if the Iesuite had turned his argument and reasoned thus: the temple of the Iewes was gorgeous, and sumptuous, and beautifull to the eye: therfore Churches of Christians ought not to be so now: he had reasoned much better: for their seruing of God was externall; now God will be worshipped in spirit. All things were done vnto them in types and figures: the outward glo∣rie of their temple was a liuely figure of the spirituall beautie of the Church of Christ. Secondly, where you would haue the prophecie of Isay to be literally vn∣derstood, you haue made a good argument for the Iewes: for then they shall haue their sanctuarie restored againe, which the Prophet speaketh of by name. And if that place of Isay haue a literall sense, why not that also, 54.10. I will lay thy stones with Carbuncle, and thy foundation with the Saphires: I wil make thy windowes of Emeraudes, and thy gates shining stones? Say also that this shalbe literally performed: and so according to this grosse sense, the prophecie of Hag∣gie shal also be fulfilled: the glorie of the last house shalbe greater then the first, Hagg. 2.10. But I thinke you neuer sawe Church built in this goodly manner, in beautie surpassing the Iewish temple, nor neuer shall.

The Protestants.

THat the Churches of Christians, and places of praier, ought decently to bee kept, yea and with conuenient cost and seemely beautie to be built and re∣paired, and Church vessels with other necessarie furniture, to be of the best, not of the worst sort, we doe both commend it, and practise it: for so we learne by the example of our Sauiour, that cast out of the temple sellers of doues and mo∣ney changers, and would not suffer them to carrie vessels through it, Mark. 11.15, 16. that the house of praier ought to be reuerently regarded: but yet it fol∣loweth not, that such immoderate and excessiue cost should be bestowed vpon the walles of the Church and Idols, to garnish and beautifie idolatrie, and poore people in the meane time to want. A Matrone ought to goe comely and de∣cently apparelled, though not tricked vp with the iewels and ornaments of an harlot.

Argum. 1. Our Sauiour Christ reproueth the Scribes and Pharisees, because they drewe the people to bee good vnto the altar, and bestowe largely vpon them, and so leaue their parents helplesse, Math. 15.5. And he often doth incul∣cate that golden saying, I will haue mercie & not sacrifice: it is better to succour the liuing temples of God, which are the bodies of his poore children, then to bestowe superfluous cost vpon dead temples of stone.

Argum. 2. Christ also doth rebuke them, because like hypocrites they did garnish the sepulchres of the Prophets, & yet persecuted their doctrine, Math. 23.29: so all popish pharisees are worthie of blame, that take greater care in garnishing the temples and tombes of the holy Apostles and Martyrs, then they

doe in setting forth their holy doctrine, and preaching the Gospell, nay they doe contemne, persecute, and hate that doctrine, for the which those holy men died: so that this prouerbe was very well deuised of them; In times past we had gol∣den Priests and woodden Cuppes, now we haue woodden Priests and golden Cuppes.

Augustine exhorting the people to be liberall to their Bishops and Pastors, thus writeth further: Forte ecclesiam fabricat, forte vtile aliquid in domo dei mo∣litur, expectat vt attendas, expectat, vt intelligas super egenum. Perhaps he is in building a Church, and doing some profitable worke in the house of God, he looketh that thou shouldest attend, and consider of his neede. By this it appea∣reth, that Churches were not superfluous costly in Augustines time: for nothing was done, but what was thought necessarie and profitable: and the builders (which were then for the most part their Bishops) were not of any great abili∣tie, to bestowe superfluous cost, nay they were not able to finish the necessarie workes, without the beneuolence and contribution of the people.

THE FOVRTH PART OF THE DEDICA∣tion of Churches.

The Papists.

[error 53] THe superstitious dedication of their Churches, with the Annuall memories thereof, they would warrant by the example of our Sauiour Christ, who was present at the feast of the dedication, which was instituted by Iudas Maccha∣beus, Iohn 10.22. and by his presence allowed it, Rhemist in eum locuum.

The Protestants.

Ans. FIrst, a thanksgiuing to God for the restitution of the temple after the hor∣rible prophanation thereof; is a thing approued by Gods lawe, but it is not necessarie to keepe a yeerely memorie thereof: for neither was there any such instituted by Ezechiah, after the prophanation of the temple by Achaz and Vrias, nor by Iosias, after the same had been most horribly polluted by Ma∣nasses and Amon, nor by Zorobabel, Esdras or Nehemiah, after it was reedified, when it had been vtterly destroyed by the Chaldees Fulk. ibid.

Secondly, your popish hallowing of Churches hath nothing like vnto it, but the name: for they vse a number of foolish ceremonies, & many of them grosse superstitions, in the dedication of their Churches.

First, there are twelue Crosses painted round about in the Church, & twelue burning Lamps set ouer against euery one of them, one against one: hereby (say they) the twelue Apostles are signified, that by the preaching of the Crosse gaue light to the whole world. Secondly, they vse oyle in anoynting their Altar, and other vessels, shewing hereby that they are consecrate to holy vses. Thirdly,

they sprinkle water, burne incense, set vp Taper light: this sheweth (sayth the Iesuite) that the place is consecrate to prayer, and other holy actions. Fourth∣ly, they sprinkle ashes round about the Church, and write in the floore the Greeke and Latine Alphabet from one side of the Church to the other. This be∣tokeneth (say they) the preaching of faith, which is the foundation and ground of all righteousnesse, which was first taught in the Greeke and Latine tongue. Fiftly, they beate vpon the Church doore, and call vpon Saints and Angels: that is, (say they) to command Sathan to depart, Bellarm. cap. 5.

First, they offend in the number of their foolish ceremonies, exceeding here∣in the manner of the Iewish dedication: so that vnto them it may bee sayd, as Paul to the Galathians; How turne you againe to impotent and beggerly ru∣diments? 4.9.

Secondly, they haue no warrant for their friuolous shadowes and significa∣tions: Coloss. 2.17. which are but shadowes of things to come, but the bodie is in Christ: we haue the bodie, what need any more shadowes? Christ wil not now be worshipped with Crosses, ashes, characters, candle light, & such apish toyes.

Thirdly, some of these ceremonies are impious, and sacrilegious: the inuoca∣tion of Angels and Saints, is a robbing of God of his honour, who onely is to be prayed vnto.

Augustine sayth of such inuentors of newe rites and ceremonies, Ipsam reli∣gionem, quam deus paucissimis sacramentis liberam esse voluit, oneribus premunt: They cumber religion with burdensome ceremonies, which the Lord hath made free with a fewe sacraments.

THE FIFT PART OF THINGS HALLOWED and consecrate for Churches.

The Papists.

THey maintaine their superstitious & popish blessing with the Crosse, the hal∣lowing of waxe, fire, palmes, ashes, holy bread, holy water, salt, oyle, & such [error 54] like: which haue power, as they would beare vs in hand, to driue away diseases and euill spirits, Rhemist. annot. 2. Timoth. 4. sect. 12.13. Bellar. lib. 3. cap. 7.

Arg. 1. First, for the hallowing of these creatures to holy vses, and making of them actually holy, they alleadge that saying of S. Paul, 1. Timoth. 4.5. Euery creature of God is good and is sanctified by the word of God and prayer: Ergo, these creatures may be sanctified to holy vses, as the water also in baptisme, and bread and wine in the Eucharist: for the Apostle speaketh not here onely of the common benediction of meates, but of a more high and exact applying of creatures to holy vses, Rhemist.

Ans. 1. S. Paul here speaketh only of the common & ordinarie vse of Gods creatures, as of meates & drinks for euery mans priuate vse & he sheweth how they are sanctified by the word of God, which permitteth vnto the faithfull the free vse of thē, and by praier: not that they are vnclean by nature, but by pollutiō

of sinne: and by this meanes are made holy and cleane. Secondly, we confesse also, that some things set apart for the seruice of God, are more specially called holy, as the Arke, Altar, & Temple: but it is not lawfull to seuer what creatures we will from the common vse, and consecrate them to the seruice of God, but such as are appoynted by his word; as water in Baptisme, and bread and wine in the Lords Supper haue the warrant of Gods word, as none of your popish trumperie haue: neither are these creatures so consecrate holy in themselues, to conferre or impart their holines to other things, but are so called in respect of the holy vse, for the which out of the word of God they are appoynted.

Argum. 2. For the efficacie and power of these hallowed things, they thus reason. The bitter water giuen to the adulterous woman caused her thigh to rot, if she were guiltie, otherwise it made her fruitfull. Numb. 5. Elisaeus healed the bitter water with casting in salt: the Apostles healed the sick with annoyn∣ting them with oyle, Rhemist. Bellarm. ibid. Ergo, these sanctified creatures may doe the like.

Ans. First, the bitter water of it selfe had not that power, but by vertue of that oth, with the which the woman was charged. Againe, it hath the warrant of the word, as yours haue not. Secondly, Elisaeus and the Apostles had the spirit to worke miracles, so haue not you: and they might haue done that they did with∣out any such meanes. Againe, it was common salt, and ordinarie oyle which they vsed, not blessed before, after your popish manner.

The Protestants.

FIrst, we hold that no such things ought to be separated for holy vses, because they haue not the warrant of the word of God: for all things that are sancti∣fied, are so sanctified by the word of God and praier, 1. Timoth. 4.5. But they haue not the word of God for their warrant, neither doe they vse any prayer of faith, but a superstitious kind of crossing. Nadab and Abihu were consumed with fire, because they offered strange fire, not taken from the Altar: that is, they presumed of their own authoritie, without Gods commandemēt, to consecrate a strange element to Gods seruice, and were punished, Leuit. 10. Ergo, it is dan∣gerous without Gods word, to consecrate any such things.

Concerning the sprinkling and washing with holy water: Augustine thus writeth of the same or like custome of washing: Ne ad ipsum baptismi sacra∣mentum videretur pertinere, multi hoc in consuetudinem recipere noluerunt: non∣nulli de consuetudine auferre non dubitarunt. Many would not receiue that cu∣stome, lest it should seeme to be another baptisme: and some haue not doubted cleane to take it away.

Secondly, though such things were rightly halowed, yet haue they no such power: Christ sheweth the way, wherby euill spirits are chased away: by praier and fasting, Mark. 9.9. And therefore to coniure creatures, to expell Sathan, without the word of God, is no better then a kind of Magicke & enchantment.

Notes

• Lib. senten∣tiar. Augu.
• De ciuitat. Dei, lib. 8. cap. vlt.
• In Psal. 93.
• In Psal. 105 part. 2.
• Epistol. 119
• Epistol. 119 cap. 18.