In the third place, he showeth, how Oecolampadius, allowed of the terms of Sacrifice, Altar, and omitted no wonted Ceremonies, but only the latin tongue, in reading the Epistle, and Gospel. But if the Rejoinder had considered, that terms are no Ceremonies; and that Oecolampadiu• allowed and Practised this last mentioned imperfect reformation, ⟨p. 457⟩when he was (in comparison) but a Novice in religion, before he came to Basil, he would not have so exulted in this quotation, as he doeth: The Abridgers (saith he) never (I think) read Oecolampadius his Epistles. But he hath no just reason to think, but some of them had read those Epistles; unless he can show from whence else they had this testimony. I have read them long since, and remember well, that to be true which now I said. How it stood at Basil, with Popish Ceremonies, when Oecolampadius was Minister there, it appeareth out of Zuinglius, his Fellow-Minister (de Baptismo) in these words, worthy to be recited, though somewhat too large for this place:1 I will easily grant the Catabaptists, and confess, that the strife which they made about Baptism, hath not been altogether without benefit: For hence it comes to pass, that those things which the foolish superstition of human reason had added thereunto (as Exorcisms, Spittings, Salt, and such like more) being brought into question, are now become vain & unprofitable in every mans judgment. We deny not but we received those things from our Fathers. — Howsoever it is evident they were not of God, but set up of man; which also it may be, (consideration had to that time) might have been borne; because that as the Israelites heretofore affected with a desire of Egypt, looked back to the delicacies thereof, so they which lately are come over to Christ, were a little propense and prone to Heathenish religion, which contained many such rites. ⟨p. 458⟩And these, 2Christian m•n were wont to turn into other use, that they might in time the bett•r be freed from that superstition. But how much better had it been, if all and every of those things had been abolished at the first.
In the third place, he sheweth, how Oecolampadius, allowed of the termes of Sacrifice, Altar, and omitted no wonted Ceremonies, but onely the latine tongue, in reading the Epistle, and Gospel. But if the Rejoynder had considered, that termes are no Ceremonies; and that Oecolampadiu• allowed and Practised this last mentioned imperfect reformation, ⟨p. 457⟩when he was (in comparison) but a Novice in religon, before he came to Basil, he would not have so exulted in this quotation, as he doeth: The Abridgers (sayth he) never (I thinke) read Oecolampadius his Epistles. But he hath no just reason to thinke, but some of them had read those Epistles; unlesse he can shew from whence else they had this testimony. I have read them long since, and remember well, that to be true which now I sayd. How it stood at Basil, with Popish Ceremonies, when Oecolampadius was Minister there, it appeareth out of Zuinglius, his Fellow-Minister (de Baptismo) in these words, worthy to be recited, though somewhat too large for this place:1 I will easily grant the Catabaptists, and confesse, that the strife which they made about Baptisme, hath not beene altogether without benefit: For hence it comes to passe, that those things which the foolish superstition of human reason had added thereunto (as Exorcismes, Spittings, Salt, and such like more) being brought into question, are now become vaine & unprofitable in every mans judgmēt. Wee deny not but wee received those things from our Fathers. — Howsoever it is evident they were not of God, but set up of man; which also it may be, (consideration had to that time) might have beene borne; because that as the Israelites heretofore affected with a desire of Aegypt, looked backe to the delicacies thereof, so they which lately are come over to Christ, were a little propence and prone to Heathenish religion, which cont•ined many such rites. ⟨p. 458⟩And these, 2Christian m•n were wonte to turne i•to other use, that they might in time the bett•r be freed from that superstition. But how much better had it beene, if all and every of those things had beene abolished at the first.
- 1Luben• equidem Catabaptistu concedam & fatebor, aliqui dutilitatis, ex contentione illa, quam ipsi de Baptism• instituerunt, enatum esse. Hine enim factum est ut eae quae humanae rationis stulta superstitio add•derat (qualia sunt exorcism, sputi sausque usus, & alia hujus generis complura) in lucem protracta, ab omnibus pro vanis & inutilibus habita fint— Non infi•iamur illa à Majoribus nostris ad nos usque, & nostra tempora manavisse. — Interim tamen constat, hac divinitus institut a non esse, sed ab hominibus olim addita, quae fortasse tune, pro temporum ratione ferri poterant: eo quod, ut Israelitae olim sub•nd• Aegypti desiderio tact•, ad illius delicias respicsebant, fic qui nuper ad Christ• pertes concesserant, ad Gentilium religioxem non nihilo promptiores propensioresque erant, quae Ceremonias •••usmodi plures continebat.
- 2Has ergo Christiani homines in alium usum convertere solebant, quo sacilius pristina illa superstitione liberarentur. Sed longe prestitisset▪ si omnia • medio sublata fu sent & abolita, &c.Has ergo Christiani homines in alium usum convertere solebant, quo sacilius pristina illa superstitione liberarentur. Sed longe prestitisset▪ si omnia • medio sublata fu ssent & abolita, &c.
