let others therfore judge When the Apost chargeth the Corinth to doe all things in order could he be so understood that he spake of order and of the ceremony of order and that by doing of things in order he meant a Cerem because there is a relation of order to things but by doing orderly he meant no ceremony because there is no relation to things Order without relation to things ordered is like the accidents in the Popish Sacrament without any subject after transubstantion If the doctrine of humaine Cerem cannot stand or be understood without such miraculous subtilties let it goe seek for those that will receave it The note added to the former example is that they who oppose matters of order to matters of ceremony as if the same thing could not be done in double relations do confound severall notions of things and oppose things coincident Here first may be marked how he crosseth that in this conclusion which he layd for the ground of it before he sayd reference or relation to some other matter doth distinguish a cerem from order because a Cerem hath such a relation and order as order hath not but now he telleth us of double relations one in order and another in ceremo Secondly he fighteth here without an adversary except he understand by matters of order meere order and by matters of Ceremo such observations as are significant by institution for no man doubteth but Cerem lawfull and unlawfull also may be done in order In the example of this rule the Rej. is so subtile in his subliming and refining of notions that he hath these words The observance of the order appointed for reading singing praying c. is in respect of that order of the substance thereof but referred to divine service is a cerem In this I say no more good sense appeares then needs must for putt those words together The observance of order in respect of that order is of the substance thereof without all quaestion as a man in respect of the same man is of his substance So also the observance of a cerem in respect of that ceremony is of the substance thereof Here is no difference neither indeed can any difference be intelligiblely fayned betwixt order of divine service and order in relation to divine service but humaine Cerem must thus be handled For a conclâ—sion of this that we may not altogether send the Reader away with these uncertainties withdrawing our selves from the Rej. his by paths we will in a word or two a little enquire what the word of truth gives us to consider touching Ceremonies and see if we can hitt the ould and the good way the Kings roade of righteousnes If then we look into the scriptures What the Scripture teacheth touching the nature of a Ceremony which are all to informe us in all things we should doe we shall fynd no other names of such Cere which the Lord hath either required or the church used but those TO RAH CHOKIM MISPAT but the Cere part of Gods service was made known most usually by the last word CHO KIM coming of a root which signifyes to grave frame carve fashion in manner of a statue or picture and is applyed as the Hebrewes observe to appoint or make the first rude draught of a thing and so it fittly imports those services which were enjoined the Israelites by meanes of outward sensible carnall things all which were but like the horne-book or prymmer for the church to be schooled by when it was in its infancy and nonage and therfore are called elements of the world carnall rites beggerly rudiments to witt because these were only supplementa to those spirituall ordinances which are called morall or substantiall for wheras there be some ordinances of God which cary a constant and perpetuall equity and necessity of our honouring of the Lord As that there should be a rule made knowne to counsell and advise us how he will be worshipped requisite it is we should heare reade meditate conferr suffer our selves to be squared by this rule and word Equiâ—y neâ—â—ssity requires we should pray The differeÌ„ce betweene substanâ—iâ—ll and Ceremomon worship that we should have seales of the covenant to confirme us in regard of our infirmity how ever ther needed none in regard of Gods immutability but to lett out his love to us in the full sourse of it Againe equall and necessary it is we should in the name of Christ cast out what is contrary and will destroy his kingdome his propheticall and preistly office and so his honour But to have outward elements carnall and sensible rites to tâ—ach our mynds to cary up our hearts to God laying asyde the minority of the church there is not a perpetuall necessity of â—hese nor add they to the substance of the service but only help me because I am weake and dymme sighted like so many spectacles to succour my dazeling eye and therfore are Cerem the first draught of outward ordinances Now all the outward types appointed â—hus by God which foretould Christ to come and those other rites which by way of signification taught our mynds and so helped and stirred our hearts outward to grace or duty all these are ceremonies And consider them and practise them as they are in the word appointed whether it be with any reference to any other worship or without reference had to any other worship they are then and ever were at all these tymes in themselves and in their use ceremonious worship Instance thus To put on frontletts before the eyes c. commanded 15. Numb and by them to be admonished and stirred to the obedience of the law take this Ceremo in the work and in its owne nature as a meane signifying teaching and so working this is a Ceremony and so to do is Ceremonions worshâ—p referr it referr it I say to no other thing but only to this unto which it is appointed of God A thing may be a ceremony referred toâ—hat whereof it is a cause as a meane to work as a cause doth work this I say look at it as a cause to work which the Rej. excepted in his definition in this sense it is a ceremony and ceremonious worship the like of the rest At a word It is the verdit and voice of the scripture and consent of all men to divyde worship into morall ceremoniall Whence I gather thus If ther be a ceremoniall worship a distinct species from morall or substantiall worship then is a ceremony in it owne proper nature as such a worship without reference or consideration had of morall or substantiall as a man in his owne nature is a living creature without any consideration of a beast Againe hence its cleare that as well as morall worship hath a compleat nature of it owne without ceremoniall So ceremoniall hath its compleat nature without morall because they are contradistinct species Againe hence it followes divine ceremonies
use and the same end â—here is still religious worship properly though false Againe this also is especially to be mynded that we â—re then sayd to keepe the same use and end not when we imploy the same thing or action but when we use â—hem as under the act of the same rule as in the same way as in the like virtuall respect unto the same end I often mention that particle of similitude as because â—hough the ordinances of man cannot have the same virtue as Gods have nor can attaine the same end of honouring of God as his doe yet if we take them and use them as such they are false worship to us so abusing of inventions as the use of Gods owne ordinances are true worship So that where both these are the same meanes in a proper religious use to attaine the end properly religious there is Divine worship And this thus opened now comes to be confirmed Where the essentiall causes are of Divine worship there is Divine worship Where there is the same use and end properly religious there be the essentiall causes of Divine worship Ergo there is Divine worship First reason That the â—ame use and end make Cerem a part of worship reasons The first part is beyond all exception nor cannot suffer a denyall of a man that hath not forsaken and denyed reason The second part or the minor proposition is thus made good Where there is the same operari i. e. working or act of essentiall causes of worship ther is the same esse or being of the same causes It being an ould receaved rule amongest not only Logitians but even reasonable men idem operari ideâ—esse the same working and the same being goe botâ— together But where the same use and the same end is properlâ— religious there is same operari or acting of the essentiall causes of worship Ergo there must need be the same essentiall causes For when God hath appointed such meanes to be used to such an end the appointment being past the worship is not yet before those meanes and end come and they cary the essence of the action 2. We may borrow the ground of another argument from â—he Rej. owne graunt elsewhere for pag. 38. speaking of superstitious Ceremoniâ—s he hath these words Ceremonies are superstitious when men worshiping only the true God yet place and â—utt upon their owne Ceremonies the title of Divine as in efâ—ect when the proper service of God is placed in them or merit â—r necessity holines and efficacy though by vertue of the churches institution For what can be sayd more of Gods ordiâ—ances then this nay not all this truely I meane for merit c. â—hence I reason diversly If the superstitious incroaching in Gods service by â—ppointing meanes of the same use efficacy and end with the Lords be a breach of worship properly divine â—hen also is it really and properly though falsely divine worship Opposita sunt in codem praedicaments for a synne directly contrary to the duty of a â—ommaund is even of the same kynd with the duty but â—he appointment and use of such meanes in such a virtue â—o such an end is a breach of true worship really divine â—rgo it is really divine false worship 3. Againe That which makes a Ceremony properly species of divine false worship that adds more then an â—djunct to divine worship for an adjunct doth not vary â—he kynd or make a new species but only alters the â—ame species But institution thus superstitious makes an action a species of divine false worship by the Rej. consent nay by the confession of all Divines orthodoxe that knew what they writt or spake Ergo it adds more then an adjunct to Divine worship for it makes it a species which is professedly contrary to that which the Rej. hath in this consectary namely that humaine institution makes an action an adjunct to divine worship not a part whereas here its plaine it makes it a species and so a part of Divine false worship 4. Againe its lawfull to add an adjunct which is properly Divine to Gods worship by the Rej. learning Pag. 36.37 but it is not lawfull to add the meanes of the use to the same end which God hath appointed As iâ— was not lawfull to the Iewes to use other braceletts about there necks frontletts upon their foreheads wherein they should write the law answerable to the Frontletts and fringes which God appointed That which the Rej. adds touching the appointmenâ— of the place of meeting Rej. his straÌ„g mistake is a most miserable mistake Hiâ— words are The Lords appointment of one place for sacrifices and of some sett dayes for the solemne worship of God aâ— the Sabbath and their feasts to Israel made the observance of that very place and these tymes to be part of worship But the churches appointment of a sett place Pag. 3â— or tyme unto the â—elebration of the acts of religious worship because it incurreth not the worship it self leaves the observance thereof as a mere ceremony Herein I say the Rej. missed the mark miserablely For the Temple was a type of Christs body Pull down this temple and I will rayse it up within three dayes but he spake of the temple of his body Iohn 2.19.21 and the very frame of it by Gods institution and ordination was holy had an efficiency and virtue through God appointment to cary up the heart to God by that virtuall respect and efficacy which it had as his meanes to that end Now lett the Church institute and appoint a place and put this virtue efficacy in it by their institution to the same end to which the temple was appointed and I suppose the Rej. himself will say its superstition and false worship But our temples have no such thing putt upon them to no such end therfore are not in the same end and use unlesse the Rej. will â—hould that prayers better ascend in Paulls church when he rounds a pillar in the eare then when he prayes abroad and that he is of opinion with Bishop Andrewes that we are heard Non qui praecatur sed quia ibi not because of the prayer that is made but because of the place in which it is made but I hope the Rej. is farr of from such delusions The second thing we charge upon this consectary is that it is collected by any force of reason from the foregoing definition for cast it into a forme and the very expression will be confutation enough for the frame must stand thus If a Ceremony be an outward action instituted and purposely observed in relation to some thing wherof it is neither cause nor part then it followes that the same use and end maketh not a Ceremony part of Divine worship These things have so ill connexion and sement of reason that when they are sett in a forme they fall all in peeces as though the consequent was afrayd of the antecedent
in such dealing They vvill say all things are to be done decently in order To vvhich vve vvillingly consent but alledge agayne that vve cannot apprehend these Cerem to be necessary for order decency They as our Lords tell us it is enough for our Consciences that They esteeme them so Our Consciences tell us this is to usurp the place of God vvhat can vve say lesse then that vve vvill follovve our Consciences rather then their vvills To conclude the Rej. p. 285. maketh Circumcision lavvfull to be imposed upon the same grounds that our English Cerem stand on Novv if it should please our Prelats in a Convocation to apoynt that all English men should consent to the cutting of their fore-skins denounce vvarr upon those that should refuse this goodly Canon vvas it not a graue Accusation to lay all the mischiefes of such a vvarr upon those vvhich vvould not conforme to such a Ceremony But the vveakest must alvvayes goe to the vvall the Lamb must dye for troubling the vvater if it please the Lyon so to determine it VVe haue done vvith the disease mischeife together vvith the cause of it Vve are novv come to consider the Remedy the D r. administers vve except agaynst his dealing herein as not playne nay not profitable even by his ovvne rules 1. He deales not playnly For making the Abolishing of the Cerem by authority to be one the cheife course for cure as despayring to obtayne that he refuseth to persvvade thereunto Because forsooth to judge vvhat is most convenient to determine therof belongeth only to those vvho together vvith povver of doing vvhat they shall vvell like haue judgement to make choice of the best vvay VVhich is a vveake and a very unvvorthy conceit For. 1. D. B. cannot deny that those vvho impose urge and vvith capitall punishments inforce these Cerem upon Christs Ministers and people do therin abuse that authority vvhich they receaved for the procuring of the quietnesse peace safety of those that desire to serue God according to his vvord not for the troubling vexing scandalizing of them by opposing â—heir meere vvills in Religious affayres to mens Consciences depending vvholly and only upon Gods VVord He cannot I say deny this to be a greivous sinne of those in place yet refuseth seriously to admonish them of the same being called to giue counsell â—dvise about this very cause 2. It is to be supposed that vvorthy Ministers of the Gospell are not destitute of vvisdome and judgement concerning Religious affayres By this reason therfore D. B. might as vvell haue forborne to judge vvhat they should choose as to determine so peremptorily thereof Lastly I vvould gladly knovv of D. B. vvhether the Scriptures be not able as vvell to make Magistrates and Governoures perfect to every good vvorke as they can do Ministers vvhether either Minister or Magistrate should doe or ought to doe any thing vvhich God hath not commanded them VVhether a faythfull Minister in his office ought not to understand vvhat that vvord reveales ought not to teache all Magistrates vvhat out of the vvord he so understands If all vvhich particulars be playne undeniable it vvill appeare that it belonged to D. B. being called to giue counsell declaratively to judge determine vvhat vvas convenient to be done vvhich if he durst not declare he durst not doe his duty And that I may fasten this nayle yet more fully I thus force the conclusion VVhat ever duty of any calling the vvord teacheth that the Minister by the vvord ought to judge determine deliver Else hovv can he teach the vvholl counsell of God hovv can he giue every one his portion But the dutyes and doings if good of all Magistrates the vvord teacheth Ergo the Minister ought to judge determyne of those by the vvord so deliver them Ergo it doth not belonge to those onely vvho haue povver are in place to judge determine vvhich vvas the Doctors assertion Agayne vvhat ever God commands that and all that the Minister should teach so judge determine else the trumpet should give an uncertayne sound But vvhat ever men or Magistrates ought to doe that Christ hath commanded Both the parts of the argument are in 28. Math last v. therfore the conclusion follovves vvhat ever men or Magistrates ought to doe Ministers should teach and consequently judge and determine And as thus the Rej. dealt not playnly in his cure â—o vvhether hath be dealt profitablely in that his â—eceit is agaynst his ovvne rule as it shall appeare in â—he scanning of his defense VVhich vve except agaynst â—s insufficient in those particulars vvherin the stresse â—nd vveight of the plea lyes And those appeare in â—hree speciall obiections he makes the dynt of none of vvhich he is able to declyne The objections are pag. 12.13 the summe of them â—n short is this vvriting stirrs strife ob 2. exasperatâ—eh authority Obj. 3. hinders the remoueall of the Cerem ob 4. Heare vve novv his defense to each of these in order To the first he ansvvers in truth by deniall that this course of his is so far from stirring the fire of contention that its casting on vvater to quench â—t to this also belongs that p. 11. there is a necesâ—ity that some should speake for the cause unlesse vve shall suffer ourselues not only to be rooted â—ut of our livings but vvhich is vvorse out of the hearts of our people vvhom vve serue in the Lord. Ans bare deniall vvith-out reason yields small releife to a cause but vvhen it is contrary to the vvorâ— it self it betrayes a cause doth not defend it such is this 1. It is contrary to the vvord that staple 〈◊〉 delivered by the Apostle vvhich he setts dovvne as station shelter for the vveake in the fayth to be take them selves unto 14. Rom. 1. vvhere the 〈◊〉 toleration of those vvho are vveake in the practiseâ— things indifferent is ever the ground of contention disturbance in the Church And therfore this courâ—â— of forbearance he inferrs 19. v. as the vvay to follow peace sence teacheth it also vvhen a company of passengers are confined to one vvay to passe or one door to enter it causeth them to croud jussle 2. This Deniall is contrary to the Doctors ovvâ— doctryne delivered in 3. pag. vvhere it s granted by him and proved by the experience of threscoâ— yeares that opposition begetts opposition thâ—â— vvhich vvas giuen to stirr the humor did only sharpen it Putt vve novv the case to the Colledgâ— of Phisitions nay let D.B. himself be judge Is it rationall course Or like to vvork a cure that vvhâ—â— the body hath beene distempered many moneths vvitâ— phisick vve should still continue the same receiteâ— And its marvellous to see hovv conviction vvrests truth from a man even agaynst his ovvne passion purpose vveigh these tvvo passages see if
they vvill accord The Doctor must vvrite that he may not be vvrought out of the hearts of his people pag. 11. And yet he confesseth by vvriting he hath vvrought himselfe out of the hearts of the godly His defense to the 2. obj is yet more feeble though more ingenious For his ansvvere is nothing but yeilding the cause in some compasse and circumlocution of vvords For 1 vvhen he graunts that he forbore some yeares this course of vvriting that he might not exasperate authority he privily yea playnly yeilds the objection had such rationall face in it that it did not only presse him but prevayle vvith him also vvhere as 2. ly he adds that by this meanes he hath some hope to persvvade some to conforme so to avoyd the lash of authority By this he doth not only yeild the objection but confirme establish it For if only those vvho are persvvaded by his ansvvere shall avoyd the lash therfore they vvho vvill not be persvvaded must expect the blovv and shall be sure to feele it 3. He adds for his ovvne intention Sure I am that I desire not the vexation of any sober man But his ovvne bond vvill not be taken because he hath so often broke his vvord he must seek for other suretyes Quid verba audiam cum facta videam Little povver have vvords to persvvade any of common understanding vvhen the practise goes the contrary vvay Nor yet can I discerne hovv to judge of any mans desire but only by his indeavour Those heavy accusations uncharitable censures vvherby he chargeth that vvith much bitternes the generation of Non-conformists from vvhat root they come vvhat desire they imply let any rational man determine For it cannot be to ingratiate them or procure favor for them in the affections of the Governors vvhen he makes them appeare such as deserve none nay such as ought to receyve none but the contrary at their hands Lastly vvhen it is objected That this course hinders the removeall of these things vvhich authority othervvise might possibly remove His defense is That he vvill never beleive that authority vvill remove them vvith dishonor of it self as yeilding the things to be unlavvfull vvhich it hath so long mayntayned In vvhich ansvver these tvvo particulars offer themselves to consideration 1. To remove Cerem as unlavvfull being long mayntayned is a dishoner to Authority 2. D.B. beleives authority vvill not thus dishonor it self Ansvv The first of vvhich is a most dangerous assertion is made a cheife barr to stay Papists others from reforming of any thing that others haue opposed they defended And its usuall in the mouth of false flatterers back freinds to all reformation I vvould hope that D.B. did utter more in this by his penne then he meant in his heart Beside the consequences are not so dangerous but the ground is as vveake For the long continuance or mayntenance of a thing if evill unlavvfull is so farr from bringing dishonor upon any for the removeall of it that retayning therof encreaseth both his sinne shame it argues a greater measure of humility povver of grace to abandon it Nay vvere the thing lavvfull if yet by circumstances it did appeare that Gods Honor the common good the aedification of our brethren might more be promoted by the remoueall of it though it vvere hoary headed vvith antiquity continuance it argued greatest love to God man to alter it rather then to keepe it in use that vvould bring greatest honor to him that should so doe since by the verdict of Gods Spirit he is most honorable that most honoreth God 2. From these grounds hovv rotten unsavory the second particular of the Rej. his defense is vvill easily be graunted For if in such a remoueall the duty of Authority doth consist the povver of grace doth appeare the glory of God good of the Church common vvealth vvill be advanced To be of that beleife vvith D. B. that Magistrates vvill never be brought to doe vvhat they ought hovv uncharitable is it thus to lay their honor in the dust And not to presse them hereunto vvhen vve may by our calling ought hovv unconscionable is it And hovv contrary to that loue vve ovve to the Almighty our Governours The crovvd of objections vvhich he makes concerning himself I conceyve as so many Strugglings of Spirit vvhich stood in the vvay to vvithstand him in his course His conscience as it should seeme gaue the â—nsett let in some such intimations as these to him VVhy is not Popery coming in fast enough but you must make a preparation thereunto yea become a purveyer harbenger to make Roome lay in provision for it Is it not sufficient that the vvicket is sett open that the Popish pack may be dravvne in but you must sett open the great gate that a Sumpter horse may amble in vvith a load of reliques Cerem For if the patent of the Church be so enlarged to appoynt Cerem at their pleasure to admonish and teach and it is in their povver to appoynt vvhat hovv many as seemes good to them vvhy then let images be erected let crosses Crucifixes be sett up in every corner These are lavvfull admonitors instructers vve cannot haue too many good Companions to putt us in mynd of our duties Consider beside hovv many poore Ministers are under pressure some fled some imprisoned many suspended themselues families undone VVhy vvill you not suffer them to lye in the dust but vvill you trample upon them even unto death Is it not enough they make brick but must they be beaten also Oh consider as before the Lord to vvhom you must giue an account Doe you vvell to blovv the fire in the Chymny vvhyle the flame is in the thach Is not the fury of the BB. yet feirce enough their rage sharpe enough but you must sett them on and strenghthen their hands to strike harder lastly is not Cringing at Altars bovving at the name of Iesus like to be brought in practised vvith great forvvardnes vvill you dare you encorage in such courses yea giue an approbation and commendation to them For they vvill say they are but significant Cerem they place no merit putt no efficacy in them only they are admonitors of our dutyes Thus is the foundation of superstition layd the Gospell Stopped and an open vvay made for Popery and you are the persvvader the encorager yea defender of all these hovv vill you ansvver this at the great day Yet do I not speake this as though I vvere troubled vvith the vveight of any thing he hath vvritt For I professe unfaynedly the vvay of his traverse fynds vvelcome vvith me vvherin the nakednes indefensiblenes of his cause I hope vvill be discovered Only one thing I vvould most earnestly intreat that he vvould shovv us but fayre play in these proceedings to vvitt that he
perfeâ—t obedience theâ—e abominable raggs palluted garments marks sacraments of Idolatry which power as you see constraineth us to weare conscience to abhor had long â—ere this day beene removed both out of sight out of memory But as now things stand behold to what narrow streits we are driven on the one side we feare the words of our Saviour Christ woe to them by whom scandals and offences come on the other syde at the Apostles speech we can not but quake and tremble if I preach not the Gospell woe unto me Being thus hardly beset we see not any other remedy but to hazard our soules the one way that we may the other way indeavour to save them Touching the offence of the weake therefore we must adventure it If they perish they perish Our Pastorall charge is Gods absolute commandement Rather then that shall be taken from us we are resolved to take this filth and to putt it on although we judge it to be so unfitt and inconvenient that as oft as ever we pray or preach so arayed before you we do as much as in us lyes to cast away your soules that are weak mynded and to bring you unto endlesse perdition But we beseech you brethren have care of your owne safety take heed to your stepps that you be not taken in these snares which we lay before you and our prayer in your behalf is that the poyson which we offer you may never have power to doe you harme This is the miserable Apology of a man putting on the Surplice which he thinketh inconvenient upon such grounds as the Rej. did hold and doth not yet condemne This all such do speake either in deeds or words that putt on a Surplice in that manner The state of the quaestion is now changed saith the Rej. and the Cerem held unlawfull wherupon many mischeifs follow It may be the compasse of our Prelats intention to which the former tenet had reference is varyed by some degrees towards the Autartique as D r. B. speaketh in his Apologye if ther be no other change but that after more mischeif don by these ceremonies then was before they are now more strictly urged then ever which the Rej. confesseth they are now at the least more hatefull if not more unlawfull then before This is also considerable beside the change is little or none the same mischeives which the Rej. imputeth to the new tenet M r. Hooker in his preface chargeth that Tenet with which this Rej calleth the ould Yet neither accusations have any force or colour but upon the supposall that the ceremonies are innocent and lawful in their imposition and use The plaine truth is that in the beginning of Queene Elizabeths dayes and before in King Edwards tyme the Cerem were accounted weeds of popery as that zealous and famous preacher M r. Anthony Gilbye doth intitle them in his letter to M r. Coverdall M r. Turner c. M r. Whittingham D. Vmphryey and others who then laboured the rooting of them out They were not curious of distinguishing of unlawfulnes and inexpediency but contented themselves to reject and oppose them Some as M r. Greenham refused to give their reasons fully untill they should be constrained In the meane tyme they utterly refused them as unlawfull for them to use This appeareth out of a booke called a part of a Register c. Synce that tyme we have beene forced to shew more distinctly what grounds we stand on and so pronounce them unlawfull In the following pages spent principally about answering of objections made or feared or at least imagined against the Author of this Rej. few things are found capable of any great dispute Neither can many passages be touched without odious grating upon D. Burges personall credit which I tender so much that I would wish more added to it by other works then is detracted from it by this I will therfore leave these things to stand or fall without any paynes or perill of myne or the cause and passe forth unto the stile of our Cerem in giving and maintaining whereof the Def. and Rej. are so tender as to proclaime them innocent CHAP. III. Concerning the just and proper stile of our Cerem Answ to the preface Pag. 54.55.56.57 IN answ to the Reply his preface after certaine words spent concerning the number and such like circumstances of M r. Sprynts arguments not worth the repeating c. The Rej. cometh to D r. Morton his title which he gave to our Cerem that they are innocent whereunto was opposed 1. That Calvin accounted them in the most favorable sense ineptias fopperyes and in proper speech noxious pernicious To this the Rej. answ that Calvin meant not these titles to our Cerem but to some other things which were in King Edwards book of common prayer as lights and crosses at the supper Concerning which answ 1. not only D. B. was wont otherwise to understand Calvin as we do but the Prelats themselves for so we read in D. B. his Apologye pag. 44. according to D. Covells disposition of it The ordinary speeches of the Lordship and other Bishops were that the Cerem are trifles raggs beggerly rudiments that in the books were multae tolerabiles ineptiae which if it pleased the King to remove they would be gladd 4. The Rej. cannot give us any probable reason why lights should be more foppish then the Surplice or crossings in the supper Nay he undertaketh to justifye both lights and crossings in the supper and a hundred other Cerem upon the same termes that he defendeth these â— Calvin did ordinarily call such Ceremon Calvins opinion of our ceremonies Adventitiae nugae mera ludibria Epist. 505. Ludicrae insipidae mixturae Epist. 260. Adventitiae nugae mera ludibria De vitand supest Pa. 4. Ceremoniae aliae aperte Idolatricae aliae stultae ineptae Epist. 177. Lineae vestis ufus cum multis ineptijs tam apud Magdeburg quam apud Wittenburgenses retinentur Non mâ—do illas ut minus utiles supervacuas omiserunt fed ut ineptas ridiculas ludicras noxias perniciosas plaerique damnandas profligandas putant Visyne Tom. 2. P. 45. Romanae superstitionis crepundia Beza disp 66. Additias illas nugas as ours by no her name then these Epist. 25.9 Adventitions triflles â—ere mockeryes Epist. 505. babish and saplesse mixtures â—gaine Epist. 260. strange trifles mere fopperyes againe Some â—erem are openly Idolatrous others are foolish and unmeet And Epist. 117. the use of the lynnen garment with many â—â—pperyes is retayned both with them of Magdenburgh and â—â—hem of Wittemberge Neither was Calvin alone in these â—â—rmes Cassander pag. 852. complaineth that most of â—â—ur writers consent in them Not only they have omitted â—hose as lesse profitable and superfluous but the most meaning â—â—ur Protestant Divines have judged them foppish ridicuâ—â—us and babish yea to be condemned and abandoned as hurtâ—ull and pernicious The puppy good
it then or what intend you by it here he leaves himself not a muse or a hole to escape but even a broad feild to walk at liberty in either to affirme or deny what he will For presse him thus If it be not the reference of a cause or part is it then referred by way of comparison No Is it by way of opposition No And thus where shall we hould him or make him stay Nay where will he himself fynd footehold to stand Iust for all the world as if he should defyne a man to be a living creature which is not a byrd nor a fish nor a lambe nor an oxe how senselesse and sapplesse would such descriptions be and yet this of the Rej. in this place is the like And hence it is that in stead of a clearer knowledge and apprehension of the thing which should be gayned by a definition I dare be bould to make it good for I speake but what by experience I have found that the most ordinary yea judicious readers when they thought they knew some thing of a Cerem before after they had read this definition they knew just nothing at all Thus his defining is like flinging dust in the eyes of a mans understanding to delude and deceave at the least to dazell and trouble his reason I hope by the next returne the Rej. will be content to acknowledge this fault and will tell us in plaine English what he meanes by this reference which if he do I am verily perswaded he will be forced to see how far wyde he was when he mynted and vented these feeble conceits How ever we will see what we can make of it and in this our enquiry it must not seeme strange to the D rs learning that being simple men our dull capacityes compasse severall wayes that we may fynd out the foundation upon which this assertion is built In which we professe in a word of truth our desire is not to pervert his meaning but to understand it It 〈◊〉 mâ—ny waye◠〈…〉 can be taken This reference then in the generall wherein it is propounded can carry but two significations we may consider both that we may guesse at the mynd of the author 1. It s taken for relation in open phrase Corall 6.33 and so also he declares it and in a fayre construction seemes to intend it for so he writes It is not divine nor humaine institution that makes a Câ—remon Reference in no sense can be the forme of a Cerem for that it is the relation as hath beene sayd which constituteth If this be his meaning then the two relats betwixt whom this relation is must be their action referring and the matter or thing unto which it is referred but in this sense it doth thrust it self caries a contradiction with it All relates are mutuall causes one of another And doe consist of mutuall affection betweene each other Constant ex mutua alterius affectione As there cannot be buying without selling giving without taking assume we now in this sense but the action outward to the thing wherunto it is referred are relats Therfore they are mutuall causes one of another therfore how can they be in this reference and yet be not a cause one of another which the Rej. expresseth and requireth this sense not houlding let us see how the other will serve his turne Reâ—erence takeÌ„ in the largest sense can not be the forme of a Cerem 2. This reference in a large sense implyes any kynd of notionall respect which can be considered and conceaved besyde that of a cause or part and this drawes many absurdities with it 1. That which belongs to substantiall worship as well as ceremoniall that cannot be the difference or proper nature of a Ceremony for then they should not be distinct one from another but to be referred to some thing not as a cause or part belongs even to substantiall worship as well as Ceremoniall For each worship of God hath proper and particular causes of which it is made and unto which it is referred as an effect not as a cause or part 2. The Induction of particulars will make it undeniable profession of the true God and the truth of the Gospell is referred to both not as a cause or part of either ergo sound profession is a ceremony Prayer in all the kynds of it confession to God petitioning from God are referred to him not as causes or parts ergo they are ceremonies Hearing attending conserving examining things heard are referred thereunto not as causes or parts of the things ergo they are ceremonies Nay to beleive and hope in God to love and feare him are referred to God not as causes or parts ergo these are Ceremon If it be here said yea but these are inward actions whereas our Cerem are said to be outward by the Rej. I answ be it graunted yet this kynd of reference being the proper forme of a Ceremon the reason still houlds good though we have no need of this example having so many before mentioned for wheresoever the forme or proper nature of a thing is there the thing formed will be as its a sound kynd of reasoning where ther is a reasonable soule as a forme there is a man Lastly to deride contemne rayle revyle Christ his truth and servants is an outward action purposely observed with reference to these by persecutors not as causes and parts of them ergo these are but Ceremon synnes and is not here wyld work thinks thou Christian reader 3. That which is common to all actions and all things can not be a forme and difference of a Cerem to make it differ from all other but thus to be referred to another not as a cause or part is common to all outward actions naturall civill religious yea to all naturall artificiall things Thus all acts may be referred one to another and all other to Divinity not as causes or parts of Divinity are they therfore all Cer Nay all precepts of art are referred the former to the latter not as causes or parts ergo are they in this Rej. conceit and by the verdiâ—t of this definition Ceremo Amongst the examples of this difference the last is to be attended unto because it hath a remarkable note added unto it Convening in one set place at an honore appointed unto worship saith the Rej. is in that relation a ceremony of worship and yet as it is an observance of order it is no Ceremo Of this ther can be no doubt but the observation of tyme and place in reference to another thing is according to the definition of the Rej. a ceremony But how an observation of this tyme and place can be considered as an order without reference to some thing to be ordered in that tyme and place that so it may be differenced from the same order as it is a ceremony this is a metaphisicall abstraction as I cannot conceave of
his power soveraignty and holines appearing therin unto us This only makes a thing properly sacred but if things of any nature only so farr attend a religious either person thing or performance as that they help not in carying out the act to God and so tendering honor to him but stand only in a distance and subordination as things of necessity or in some conveniency presupposed to goe before a religious work in a common way to that as to other things in the like proportion and have the self same work in that sacred as in civill affaires this is not sacred at all So place and tyme a font will do as much to any civill action as to a sacred So that only religion applyeth and takes to it self that civill circumstance that it might put forth his owne act as upon a stage makes such things do as much for him as for any politike and naturall work Religion serve its turne upon these occasions In a word the ground lyes here The latter art ever useth the work of the former Aâ—s posteriot 〈…〉 tituâ— opeâ—â— How a thâ—ng may â—â—rve a sacred action or be used ecclesiastically yet not be sacred sometymes for necessity sometymes for conveniency and adjoining himself to it doth of it self do its owne work So that the thing is either a subject unto which the act of religion or policy is applyed or else that fitnes which such things have in subordination to have other things to be annexed to them is that common end which such things hould out indifferently by the â—ame rule to civill and sacred actions and ergo are common to them both but are neither properly Instance â—hus A magistrate of the common wealth A Generall in the feild A minister of a congregation they may successively stand upon the same hill the magistrate to deliver the law and judgment to the subject The Geâ—erall to give his charge to the souldiers The Minister â—o preach unto a congregation Is any man such a wiseâ—â—ker as to say this hill is a civill or politike hill a warlike hill a sacred hill because it serves all these actions of poâ—icy warr and religion so that to make the point plaine because we are forced to show forth the feeblenes of the Rej. dispute we will now from these grounds Reader reason and exemplifye that the meanest may understand If to be applyed to a religious affaire make a thing sacred then all things almost and all arts may be sacred because they may be applyed to a matter thing or person religious as the next object and end If the pulpitt be a sacred thing because it is applyed to support the minister preaching then is the ayre sacred it s applyed to his speech in speaking then is the light sacred it s applyed to his eye in reading then are his spectacles sacred for they are used by him reading his text then the two pottle potts which hould the wyne consecrated should be sacred potts Nay the ministers doublett that covers him yea if he was hoarse and tooke some oyle to help his voice they should now become sacred doubletts and sacred oyle The paper book which the preacher looked on when he is out in his sermon should be a sacred paper book and to follow the Rej. if putting on of ashes upon the head be sacred in the day of humiliation then by like proportion when God enjoines people in a fast to putt on their poorest and meanest attyre those ragged bands and ould Capps and Quoifes were sacred bands and Quoifes and Capps But do you laugh at these things masters when the Rej. is so violent in this cause that he breakes the bridle and flyes out against all that will not yeeld to him in this And I would wishe the reader to consider how righteous it is with God to suffer men to fall foully wheÌ„ they will follow their owne imaginations Erewhyle the Rej. made all things Cerem by the loosnes of his definition and now to help the Ceremo he would make all things sacred by the large compasse he gives to religious Cere The vanity of which expression I hope appeares sufficiently by that which hath beene sayd but yet that the meanest may feele with his finger the grossnes of this mistake A pregnant example confuting the falsneâ— of the forâ—eâ— ground I shall add one more instance The height of the sunne or the sound of a clock one the same may at the same tyme in the same city be a directioÌ„ for Protestants Papists Iewes Anabaptists all sects to assemble for religious service It may at the same tyme by the same sound be a direction for magistrats to meet for judicature for drunkards to meet to riott for gaimsters to meet to play for travelers to meet to sett upon their journey so that it hath relation to all these religious politike prophane practises at once I would fayne have the Rej. tell me what a kynd of Ceremony this is If he say religious I then demaund is it Anabaptisticall Papisticall Iudaicall Lutheran Protestant Arminian superstitious or truely religious cerem is it any one of these or all of these for to them all it serves in their intentions and purposed observation and by the institution of him that sett it up happely Nay it hath relation to many other affaires and so it shall be a politike civill cerem it serves to that end it may be called a riding a playing a drunken ceremo for it serves at once to all these purposes and in all their intentions and purposed observations hath equall relations unto all Againe those things whose end is immediatly Gods honour they must be able to cause that honour for each thing can reach his owne and immediate end in the course of nature or rationall institution one tyme or other But all things which only attend upon religious affaires can never attaine this end or cause the worship of God in lifting up his honour of this kynd are tyme and place being bare circumstances the like may be sayd of the font which is no more sacred then the mudd banks were that contained the water of IordaÌ„ wher baptisme was celebrated Thus of the definition in the generall some other specialls be in the explication whereof I shall desire the Rej. judgment and help a little that I may understand his meaning at his next returne When he sayth pag. 36. Pag. 36. If the next immediate use belong to religion as Ieroboams setting up of his calves that the people might worship there the action shall be construed religious whether true or falsely so called Ioyne to this the words of the eight corallary which goe thus It is not the same end and use which maketh a ceremony part of divine worship I desire a reconciliation of these two For That which makes actions such species of religious worship as Ieroboams bowing to the Calves that makes them parts of divine worship though false
blessing wher the lesser is blessed of the greater as Scripture teacheth the Rejoynder hath brought but two examples to infringe the generalitie of it Act. 13.2 Lev. 1.4 and in both of these it houldeth For they that layd hands on Paul and Silas did it not onely in the name of the wholle societie which in suche cases hath some dispensative superioritie over particular members but allso by Commission from God which gave them in thâ—t buisinesse superioritie And he that brought a beast to be sacrifized Lev. 1. had certainly power over it If the Rejoynder could have shewed us where and when a servant imposed his hand upon his Maisters head or a sonne upon his fathers that had been to the purpose Wee on the contrary say with Tostatus on Gen. 47. that the putting under of the hand was never used but by an inferior to his superior 4. Yet the Rej. hath more to say namely that the signe of a servants dutie to which hee is bound by oath is a mysticall signe of some spirituall dutie because all the law is spirituall and obedience to maisters for conscience sake is a service of God Whereto I answere that I never heard the Hang-mans office which is servile called a spirituall dutie no though he bee bound to it by oath 2. The oath maketh the thing sworne to no more spirituall then a carnall obligation unto it which may concurre with the obligation of an oath maketh it carnall 3. The Law is all spirituall in the manner but yet all the workes required by it are not spirituall nor so esteemed The Apostle 1. Cor. 6. distinguisheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things pertaining to this life from spirituall things All Divines usually distinguish the common morall duties practised by light of nature from such as are spirituall 4. Obedience to maisters for conscience sake is a service or obedience to God as it commeth from conscience toward God but every signe of subjection is not a signe of it as it commeth from conscience toward God 5. In the last place the Replier supposing all true that hitherto the Def. and Rej. have striven for yet denieth that any thing could bee concluded from thence for our Convocation-power in appointing such Ceremonies because such Prophets as Abraham might doe more then our Convocation The Rej. heere would have us shew that this was done by Propheticall inspiration and because this is not done he calleth this answere a boulting hole fit for a distressed and wilfull disputer whose cause cannot bee defended and yet his stomach will not yeild But if he had well considered that it belongeth not properly to the answere but to the Opponent to produce reasons and how vnreasonable it is for to require a reason proving a thing to be done of him that iudgeth it false and onely for disputation sake granteth his adversarie to suppose and take it as true hee would never have abused so many words by misplacing of them All these things considered I doubt not as the Replier said but Abrahams servant if he were heere present and need required would sweare that his example maketh nothing for our Ceremonies SECT 10. Concerning Suarez the Iesuite his stating of the Controversie betwixt Protestants and Papists 1. IN this section an obiection of ours is brought in without ranke or file in the midle of Examples forgotten as the Rej. saith in the proper place But nothing of moment is answered thereto either by the Def. or Rej. which is not sufficiently cleared in the first part of this Writing Chapter the sixt except the state which Suarez maketh of the question betwixt us and Papists This therefore as being very observable remaineth heere to be declared 2. The place quoted is in 3. tom 3. Disp. 15. Sect. 2. The words as the Replier hath them are these The first errour is that onely those signes which are written ought to be retained and vsed in the Church The second that no outward worship of God is lawfull but onely that which is appointed by God The third that the Church hath not power of commanding and ordeyning those things he meaneth mysticall Ceremonies which are necessary for convenient celebration of the Sacraments Of which three poynts there is none wherein Suarez and the Def. doe not jumpe To this the Rej. first answereth that Suarez doeth not propounded these three points as three errours of the Protestants because hee mentioneth not Protestants but Heretickes which reason is not worth the answering because hee mentioneth Heretickes of this time which phraze is oftner in the Iesuites writings understood of Protestants then of any other as all know that have looked vpon them By the â—ame reason one may argue that he understood no speciall Sect or persons bâ—cause hee mentioneth not any by name But it shall appeare that his meaning could be of no other then Protestants 3. He addeth in the second place the wordes going before those quoted he spake of Suenkfâ—lâ—ians And this is true but nothing to the purpose For hee leaving them as desperate phantasticks passeth on to others that is Protestants as by and by shall appeare 4. In the next place saith the Rej. Suarez speaketh of such as allow some externall worship of God but refuse all Ecclesiasticall Ceremonies in his worship as the inventions of men and hold nothing to be lawfull in Gods service but what is commanded in holy Scriptures which is the ground of those three errours mentioned by the Replier This may be called trueth but it is not all the trueth which belongeth to our present purpose For Suarez his words are these Others reproove Ecclesiasticall Ceremonies as humane inventions without authority or precept in Scripture Alij Ecclesiasticas Ceremomonias reprehendunt eo quod sint humana inventa absque Divino praecepto vel authoritate in Scriptures contenta Putant enim ifri non licere Deum colere alio cultu nisi illo qui in Scripturis nobis praeceptus est In quo fundamento tres isti errores continentur c. Putant isti non licere Deum colere alto cultu nisi illo qui in Scripturis nobis praeceptus est For they thinke it unlawfull to worship God with any other worship then is in Scripture enjoyned In which ground three â—rrours are conteined Here may a great difference be observed betwixt the Rej. his translation and Suarez his wordes especially in that for those words Thâ—y think it unlawfull to worship God with any other worship then is in Scripture prescribed the Rej. giveth these they hold nothing to be lawfull in Gods service but what is commanded in Scripture For many things are lawfull in Gods service which are not worship as civill circumstances c. 5. After those three errours the Rej. abserveth Suarez to speake of some that dissalow not Ceremonies in generall but impugne the Ceremonies of the Church of Rome as vaine and superstitious These no doubt addeth the Rej are the Protestants to whom he imputeth there