argument the assun 〈◊〉 〈◊〉 which is this To appoint and 〈◊〉 the Ceremonies as we do is not to order in 〈◊〉 〈◊〉 any thing pertaining to Gods worship The reason is because order 〈◊〉 not the 〈◊〉 〈◊〉 〈◊〉 of any 〈◊〉 but only the right placing and 〈◊〉 of things 〈◊〉 〈◊〉 The Rejoynd answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time place and measure which is a 〈◊〉 in the 〈◊〉 before 〈◊〉 and 〈◊〉 2 His second is that ordering in 〈◊〉 manner or 〈◊〉 〈◊〉 the institution of such 〈◊〉 as shall be 〈◊〉 to the 〈◊〉 and variety of divine actions Where the 〈◊〉 〈◊〉 is not so formall that a man may spie in it the difference it 〈◊〉 from other things the Rejoynder in his 〈◊〉 pag. 36. 〈◊〉 it to 〈◊〉 Rochets c. 〈◊〉 as they are distinct from Surplices the Bishops went 〈◊〉 the hearse in their 〈◊〉 the Clarkes in their Surplices So that it 〈◊〉 to meane some 〈◊〉 of State and dignity of which kind neither 〈◊〉 not surplice is any Howsoever the ordering of one thing doth not require another new thing but only disposing of that one For if it did then that new thing because that also must be ordered would require another new thing and that also for order sake another so that no one thing could be ordered without an infinite 〈◊〉 of new things As 〈◊〉 the dignity of divine actions that is best suited with mans reverent and humble simplicity not with outward shewes of dignity 〈◊〉 by 〈◊〉 The womans 〈◊〉 vail was more sutable to the dignity of Gods worship then if she had adorned her self with Gold and 〈◊〉 us 〈◊〉 〈◊〉 plain Cloak was more suitable then the 〈◊〉 Cope in all Rome If 〈◊〉 〈◊〉 outward shewes of dignity then Rome which is a 〈◊〉 〈◊〉 may be to all Churches a mirable example of religious order for the 〈◊〉 of 〈◊〉 Sess. 22. professeth their Masse Ceremonies to be invented that the 〈◊〉 of such a Sacrifice might be set out 12. To shew further that order requireth not such Ceremonies as ours the notation of the word was brought in signifying no such thing Now the Rejoynd granteth that originally the word doth nor containe within the compasse of it 〈◊〉 kind of Ceremonies though by usage it may Which is very true but helpeth not Except the Def. or Rejoynd whose princi all argument is taken from this place and only retorted by us can prove that in this place the word order is extended beyond his originall signification He will not therefore stand with us about the signification of the word in this place let order saith he in this place signify no more then placing But he maketh his retreat to the word Comelinesse asking if comelinesse be nothing I answer yes it is something but the 〈◊〉 did not insist on that word because he took the 〈◊〉 of the Def. his argument from this place principally to lie upon order But seeing the Rejoynder hath given up Order I will adde a word or two concerning Comeliness I take this for granted that seing the Rejoynder 〈◊〉 order here to be taken in strict signification as opposed only to 〈◊〉 pag. 78. he will also consent with us that decency in 〈◊〉 same 〈◊〉 and 〈◊〉 is to be taken in strict signification as opposed only to the vice 〈◊〉 undecency Now hence it followeth that decency requireth nothing but that which is necessary to the avoiding of undecency I ask therefore if 〈◊〉 in Gods worship cannot be avoided without double 〈◊〉 sacred significant Ceremonies of 〈◊〉 〈◊〉 〈◊〉 If not then the Apostles did much 〈◊〉 themselves in their publick worshiping of 〈◊〉 before men had 〈◊〉 such Ceremonies for that is no answer which the Rejoynd after 〈◊〉 all Churches are not bound to this or that particular way of comelinesse All Churches are bound to avoid undecency 〈◊〉 to doe 〈◊〉 which decency 〈◊〉 or bindeth them unto If yea then 〈◊〉 doth not require such kind of Ceremonies Neither 〈◊〉 it indeed any more 〈◊〉 order So Mr. 〈◊〉 lat to 2. p. 888. 〈◊〉 is when the service of God is 〈◊〉 with 〈◊〉 and 〈◊〉 〈◊〉 of time place person and gesture and hereof the Apostle speaketh 1 〈◊〉 14. 40. The plain simple 〈◊〉 without 〈◊〉 affectation is that decency is in this place nothing but good civil 〈◊〉 agreeable not only to worship but 〈◊〉 to any grave assembly Decency saith 〈◊〉 upon the place is opposed to vanity sports riot it stands not in hoods 〈◊〉 or vizards of fond Ceremonies c. I dare appeal to D. B. his conscience if Baptisme be not as decently administred without the 〈◊〉 as with it and publick prayers made 〈◊〉 decently without a Surplice as with it Let conscience here speak and the Rejoynde harkening unto it will without all doubt confesse that decency in this 〈◊〉 doth no more require either Crosse or Surplice then 〈◊〉 and that 〈◊〉 〈◊〉 them together doth no more require those Ceremonies then a hundred other which in England though not at Rome are denyed unto them To this purpose Mr. Attersall in his second book of the 〈◊〉 chap 5. saith well if they referre all this trash and trumpery of humane Ceremonies in Baptisme to order and comeliness as Hosius doth do they not thereby 〈◊〉 phemously accuse the 〈◊〉 of John and of the Apostles of uncomelinesse and disorder whereas the 〈◊〉 and dignity of the Sacraments is to 〈◊〉 〈◊〉 by the word of God by the institution of Christ by the 〈◊〉 of the Gospell and by the practice of the Apostles Nothing is more comely decent and orderly then that which Christ commandeth and 〈◊〉 nothing is more uncomely and unseemly then that which man inventeth in the 〈◊〉 of God and in the celebration of the Sacraments thereby inverting and perverting the holy Ordinances of God 12. The received definitions of order are brought in to the same purpose by the Replier And the Re joynder 〈◊〉 so much as they import viz. that order in strict signification doth not imply such Ceremonies as ours He must therefore either prove that in this place 1 Cor. 14. 40. that 〈◊〉 is not taken strictly which he himself formerly granted or give up the place which is by his own confession the only place of all the New Testament for 〈◊〉 of such Ceremonies or 〈◊〉 to decency upon which he cannot any more fasten then upon order as 〈◊〉 been shewed Nothing materiall is added in the rest of the Rejoynd his answer unto this argument where our divines are observed to distinguish order and decency from mysticall Ceremonies 〈◊〉 context of the Chapter 1 Cor. 14. is declared to respect 〈◊〉 mysticall Ceremonies the 〈◊〉 of Scripture is shewed to consent nothing I say and the Reader may see is added but only the same things are repeated about order and decency which are now sufficiently discussed So the Rejoynder hath nothing to say to the contrary but that we 〈◊〉 safely conclude Ergo. to appoint and 〈◊〉 the
indifferent all things unto all men only in order to their salvation to gaine their soules unto Christ and why should we abridge our selves in the use of our liberty in things that are of great expediency and conveniency unto us when such a restraint of our liberty is not a probable means of reaching the said end what reason can be given why we should incommodate our selves by forbearing all such indifferencies that wicked men are scandalized at when such forbearance is unprofitable unto their spirituall good and unlikely to bring them any jot the nearer unto God and Heaven A third limitation the forementioned rule hath not place when by the sorbearance of our indifferencies at which some wicked men are scandalized there is incurred as great if not a greater scandall then that by their use as when they are hereby confirmed and hardned in their errour and sinne and others are hereby drawn into the like prudenter advertendum est saith Bernard scandalum scandalo non emendari qualis emendatio 〈◊〉 si ut aliis scandalum tollas alios scandalizas Thus you see how the rule is to be limited and without such or the like limitations rigidly to presse it would make against both the liberty and peace of conscience First against the liberty of Conscience for it would in great part evacuate and annull the grand charter of our Christian liberty in things indifferent it would as Peter saith in another case put a yoke upon the neck of the disciples which neither our Fathers were nor we are able to beare Acts 15. 10. All things are lawfull for me saith Paul But I will not be brought under the power of any 1 Cor. 6. 12. But now if we must forbeare all our lawfull conveniences at which wicked men perhaps will be purposely scandalized we should be brought under the power of them we should be little better then their slaves and what an unspeakeable and intollerable vassalage would that bee Secondly it would make against the peace of Conscience for it would so perplex mens consciences with doubts and uncertainties as that they would hardly know when and how to act in the use of things indifferent for wicked men are very prone to be scandalized at the lawfull conveniencies of the Godly and there is no doubt but many are so wicked as that they would of set purpose nourish and cherish such scandals in themselves if they thought that the Godly would hereupon forbeare such their conveniencies there be some people of such malevolent spirits against Ministers as that they are scandalized at the decent apparell of them their wives at their competent fare and moderate house-keeping and if they must make the humor and opinion of such men the rule of their walking in all things indifferent it will be a very difficult matter for them to know how herein to carry themselves But this doctrine that we are to 〈◊〉 all indifferencies at which wicked men are scandalized if it be unlimited would create perplexities not only unto Ministers but unto all sorts of men especially such as have any thing due unto them from others for grant this and how often will a Landlord be at a losse to demand his rent a Creditor his debts and the magistrate his tribute or contribution Adde unto this thirdly that this doctrine without limitation will tend unto the overthrow of publick peace and 〈◊〉 and brings in nothing but anarchy and confusion for publique peace and order depends much upon the preservation of propriety and upon what a ticklish point would propriety stand if we must forbeare to exact or receive all such temporals at which wicked men are scandalized that can be forborne without sin unto what wrongs and injuries would this expose such as are well affected for there be some men so wicked and malitious as that they would be scandalized at their temporals for the nonce to deprive them of them I shall conclude this particular with the resolution of Aquinas 2. 2 dae q. 43. art 8. Propter cos qui sic scandala concitant non sunt temporalia dimittenda quia hoc noceret bono communi daretur 〈◊〉 malis 〈◊〉 occasio noceret ipsis rapientibus qui retinendo aliena in peccato remanerent Unde Greg. dicit in Moral Quidam dum temporalia à nobis rapiunt solummodo sunt tolerandi quidam verò aequitate servata prohibendi non 〈◊〉 cura nè nostra subtrahantur sed ne 〈◊〉 non sua semet ipsos perdant But what if this imaginary appearance of evill slow from the supposall of a weak one yet an holy one Why then it must be omitted but with this caution so it may be without sin or as the ordinary glosse upon that 15 of Matth. v. 12 13 14. resolves it Salvâ triplici veritate vitae Justitiae Dectrinae so the threesold verity of life justice and doctrine be preserved safe Nam per hanc triplicem veritatem saith Gregory de Valentia intelligitur omnis rectitudo immunitas à 〈◊〉 in actionibus humanis Veritas namque vitae continetur in actionibus rectis quas quis in seipso exercet convenienter rectae rationi appetitui recto atque 〈◊〉 verè veritate quadam practicâ Veritas 〈◊〉 justitiae rectis actionibus quae 〈◊〉 erga 〈◊〉 similiter convenienter rectae rationi prout verè absque 〈◊〉 oportet veritas denique 〈◊〉 continetur 〈◊〉 verâ minimè 〈◊〉 By this triple verity is understood all the rectitude and freedome from sinne that is in humane actions for the verity of life is contained in those regular actions which any one 〈◊〉 in and towards himselfe agreeably to right reason and a well governed appetite c. The verity of justice consists in those regular actions which are performed towards another likewise sutably to right reason as it behoveth truely and without sinne And to conclude the verity of doctrine consists in a true regular and unerring faith if these three verities be kept inviolate every thing must be abstained from upon which followes scandalum pusillorum a scandall springing from either the ignorance or weaknesse of our brother but because this resolution may be thought both too generall and obscure the Schoole-men themselves sumbling much about its explication we will therefore goe to worke more distinctly and particularly Consider whether or no the action in which this appearance of evill is imagined to be is necessary or indifferent If it be necessary and commanded by God it must not be omitted though all the world be offended For evill must not be done that good may come thereof Calvin telling us regard ought to be had of charity limits how farre usque ad aras that is so for our brothers sake we offend not 〈◊〉 I may adde so for our brothers sake we endanger not our own soules To prevent scandall and sin in our 〈◊〉 we may not runne upon sin our selves for a well ordered
poor self 〈◊〉 〈◊〉 God hath by the Canon of the Apostle and by the light of Nature appointed and commanded that 〈◊〉 in his worship and service the neglect 〈◊〉 would be undecent but that hee holds that there is need of a special divine institution to render a thing decent is disclaimed by Ames in several places of his writings Medul Theol. lib. 2. c. 14. sect 24 25 26. Hujusmodi igitur 〈◊〉 quae 〈◊〉 naturâ sunt civiles aut communes nen sunt particulariter in 〈◊〉 praeceptae partim quia in 〈◊〉 hominum sensum incurrunt 〈◊〉 quia infra dignitatem 〈◊〉 legis 〈◊〉 〈◊〉 ut talia 〈◊〉 in illa praescribantur hâc 〈◊〉 ratione 〈◊〉 〈◊〉 fuissent singulari lege cavenda Exempli gratiâ ne in ecclesiastico 〈◊〉 〈◊〉 in 〈◊〉 sinu sese colocaret in alterius 〈◊〉 〈◊〉 out ne 〈◊〉 〈◊〉 in sacris actionibus Habendae 〈◊〉 sunt 〈◊〉 ex 〈◊〉 Dei 〈◊〉 1. Quta in genere 〈◊〉 sub lege ordinis decori 〈◊〉 2 Quia pleraeque 〈◊〉 〈◊〉 sequuntur ex 〈◊〉 quae 〈◊〉 〈◊〉 sunt 〈◊〉 constituta 〈◊〉 enim 〈◊〉 constituit 〈◊〉 fideles omnis generis convenirent ad 〈◊〉 nomen 〈◊〉 〈◊〉 〈◊〉 etiam 〈◊〉 ut 〈◊〉 〈◊〉 〈◊〉 locum habeant in quo possint convenire 〈◊〉 etiam assignatam qua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam minister à Des sit constitutus ad alios 〈◊〉 instituendos fimul etiam constituitur ut 〈◊〉 fitum corporis illum habeat qui tali 〈◊〉 congruit 25. Illa igitur quae pertinent ad ordinem decorum non ita relinquuntur 〈◊〉 〈◊〉 ut 〈◊〉 quod 〈◊〉 libet sub illo nomine 〈◊〉 〈◊〉 〈◊〉 partim determinantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natura ipsarum rerum partim circumstantiis illis quae ex occasione sese 〈◊〉 26. Variae enim 〈◊〉 〈◊〉 circumstantiae tales sunt ut nulla institutione publica accedente debeant tamen à singulis observari neque 〈◊〉 〈◊〉 hominibus prohiberi sine 〈◊〉 24. Such like circumstances therefore which of their own nature are civil or common are not particularly commanded in the Scriptures partly because they come into mens common sense and partly because it would not stand with the dignity and majesty of the Law of God that such things should be severally prescribed in it For by this 〈◊〉 many ridiculous 〈◊〉 should have been provided for by a special Law as for example that in the Church assenibly one should not place himself in anothers 〈◊〉 spit in anothers face or should not make monthes in holy actions Yet they are to be accounted as commanded from God 1. Because they are 〈◊〉 in generall under the Law of 〈◊〉 Decency and 〈◊〉 2. Because most of them doe necessarily follow from those things which are 〈◊〉 appointed by God For when God appointed that the faithfull of all sorts should meet together to celebrate his name and worship he did consequently 〈◊〉 that they should have a sit and conventent place wherein they may meet together and an hour also assigned at which they may be 〈◊〉 together when also there is a Minister appointed by God to teach others publiquely it is withall appointed that he have a seat which is meet for such an action 25. Those things therefore which pertain to order and decency are not so 〈◊〉 to mens wills that they may under the name of that 〈◊〉 what they please upon the 〈◊〉 but they are partly determined by the general precepts of God partly by the nature of the things themselves and partly by those circumstances which doe offer themselves upon occasion 26. For divers circumstances of order and decency are such as though there be no publique institution of them yet they 〈◊〉 to be observed of every one neither can men forbid them without sin Unto this adde another place in his 〈◊〉 soit against Ceremonies disput pag. 29. We never said or thought that all particular rites pertaining to order and decency are punctually determined in the Scripture We never dreamed that all such 〈◊〉 being beside the particular determination of the Scripture are against it we speak of double or treble rites as the Rejoinder 〈◊〉 them 〈◊〉 no meer order and decency doth 〈◊〉 require but onely the meer will of man 〈◊〉 That which is instituted by God in his worship 〈◊〉 〈◊〉 〈◊〉 well to be a part of Gods worship but that decency 〈◊〉 no part of Gods worship Ames in his disput pag. 176. proves by a Reason quoted out of 〈◊〉 〈◊〉 Def of Mr. 〈◊〉 pag 844 Order and comeliness saith the Popish Bishop is some part of 〈◊〉 worship But saith Dr. Abbot who taught him this deep point of Philosophy that an accident is a part of the subject that the beauty or comelinesse of the body is a part of the body order and 〈◊〉 properly and immediately respect men and therefore can be no parts of the worship of God To be instituted by God if we speake 〈◊〉 properly is to be injoyned by a divine positive Law superadded unto the law of 〈◊〉 and in conformity hereunto it is that our Author Ames divides Gods worship Med. lib. 2. cap. 5. into natural and instituted Now if this be your meaning when you impute unto Ames and me that our opinion is that nothing is decent in 〈◊〉 which is not instituted by God as the charge is false in it self so it proveth not that which you bring it for viz. that in our sense decency in the Apostle is only that decency which the law of nature prescribes but 〈◊〉 the clean contrary because that which is instituted by a positive law superadded to the law of nature is not prescribed 〈◊〉 and immediatè by the law of nature You are by this time I hope conscious of the great injury you have done unto poor Dr. Ames in 〈◊〉 unto him so irrational an opinion and hereupon I shall be bold to give you this advertisement that however you may despise him as a mean Author unworthy of your perusal yet if you undertake to 〈◊〉 and refute him you must read him or else you will be very lyable unto the breach of the ninth Commandement Thou shalt not bear false witnesse against thy neighbour But you will perhaps say in defence of your self that if it were not the opinion of Ames it is the sequele of his words and for this you have two reasons The 1. because the mode or manner agreeable unto the dignity of sacred things is instituted by God as the sacred things are instituted by God But this proposition if it be particular 〈◊〉 nothing and if it be universal is false as you might have seen in the next reason of Ames but that you cannot see wood for trees as the Proverb is There is a mode or manner in the use of sacred things agreeable unto their dignitie that is not adequate proper and peculiar to them but common unto civill matters of a grave nature
the Crosse in Baptisme will be apparent by these following considerations 1. It is a custome in Armies for different companies or troupes to have Banners or Ensigns but it was never the custome of any Armies for every severall souldier to carry a Banner or Ensign from the custome of a Banner or Ensign then how you can conclude for the signing of every singular Christian with the sign of the Crosse passeth my imagination 2. The customary use of a Banner is in the whole war and not onely at the first enrolement of Souldiers and therefore if it prove any thing for the Sign of the Crosse it will conclude for the frequent and constant use of it all the time of our warfare and this I hope you will not plead for 3. A permanent Crosse hath more proportion unto the Banners and Ensigns of Armies than the transient and aërial Crosse and yet there be some of your party who allow of the transient Crosse in Baptisme that dislike permanent Crosses in Gods worship because they think there is more danger of superstition in them Now these men in all probability lay no great stresse upon this your resemblance of the sign of the Crosse to a Banner or Ensign and my reason for this my conjecture for I urge it onely as a conjecture is because they reject all permanent Crosses in Gods service which doe more resemble a Banner or Ensign than a transient Cross. 4. I have done my best to sound the depth and strength of your argument and if I be not deceived thus it stands The omission of a Banner or Ensign in our spiritual warfare that was used by the Primitive Christians is undecent but the sign of the Crosse in Baptism was thus used by the Primitive Christians therefore omission of it is undecent By Primitive Christians I suppose you doe not mean the Apostles or such Apostolical persons as were guided by an infallible spirit and then I deny your Major and for this my denial I shall give you two reasons 1. In Christ our great Generall the Captain of our salvation were hidden all the treasures of wisdome and knowledge and therefore he knew better what was decent in his worship than all Primitive Christians han all the Fathers and Councils that ever were in the world and therefore seeing there is such a deep silence of the Crosse in his word I shall never think it so highly decent as you 〈◊〉 so decent that the omission of it is undecent 2. It is and alwaies hath been 〈◊〉 over the world at least in civil and wel-governed Nations that in a Militia all should be done by Commission derived from the General Manlius put his own Son to death for fighting with an enemy though he had the Conquest because it was 〈◊〉 order and L. 〈◊〉 〈◊〉 had for the same reason executed Q. Fabius 〈◊〉 though he had 〈◊〉 a great Victory over the Samnites but that the 〈◊〉 〈◊〉 of the people of Rome 〈◊〉 him But now our 〈◊〉 can produce no Commission from our great General to use any Banner or Ensign in his worship but such as he hath already 〈◊〉 his Word Sacraments Discipline and 〈◊〉 I shall condemn 〈◊〉 〈◊〉 of any such Banner or Ensign as a transgression against his 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 of this I found this your objection both propounded and answered by 〈◊〉 〈◊〉 Scharp 〈◊〉 theol 〈◊〉 2 pag 39 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 militare quo 〈◊〉 〈◊〉 distinguantur At Christiani omnes sunt 〈◊〉 Eph 6 11. ergo 〈◊〉 〈◊〉 debent per consequens signum 〈◊〉 Resp. 〈◊〉 illud conseq 〈◊〉 〈◊〉 alia 〈◊〉 nempe internum signum fidei externam 〈◊〉 〈◊〉 verbi 〈◊〉 c. What he speaks of external 〈◊〉 and participation of the Word and Sacraments wil satisfie what you say I cannot here passe by a passage in 〈◊〉 against Duraeus pag 191 192 in the Edition of his Works in Fol. Daraeus having cited many Fathers for the Ceremonies added unto Baptisme Whitaker thus replyeth unto him 〈◊〉 vero non interest quid Clemens quid Leo quid Damasus quid quisquam alius Pontifex ad Baptismi Sacramentum 〈◊〉 Christus ecclesiae 〈◊〉 de 〈◊〉 ceremoniarum nugis mandavit 〈◊〉 in illis 〈◊〉 quos in scriptura legimus baptismis ulla harum 〈◊〉 〈◊〉 reperitur 〈◊〉 vero putemus 〈◊〉 ecclesiam 〈◊〉 〈◊〉 〈◊〉 quibus in Baptismo ceremoniis 〈◊〉 〈◊〉 quam Christum 〈◊〉 〈◊〉 Before I proceed further I shall take notice of the limitation that you have in the close of sect 24. of your assertion of undecency in the omission of a Banner in an Army It is not so 〈◊〉 say you as things dishonest or breaches of the Law of Nature Now if you apply this unto the omission of a Banner in our spiritual Militia I thus object against it The publique worship of God is a chief part of our spiritual warfa e and the command of decency in that is saith your Hocker an edict or Law of Nature and whatsoever is therein undecent transgresseth against this Law If the omission then there in of a Banner or Ensign of humane invention for of such only you speak be undecent 't is so undecent as things dishonest or breaches of the Law of Nature are undecent Dr. Hammond sect 25 26 27 28. And the Crosse on which 〈◊〉 was crucified the Embleme also of that 〈◊〉 that every Christian enters into a constant courageous patience for all afflictions was by the Primitive Christians thus used as their Symbol or Ensigne and every man that is inrolled in the Christian Militia is by him that inrolles him signed with it and this practise being thus founded and revived in the Church Saint Augustines words are worth remembring and cannot be denyed to have truth in them Signum crucis nifi adhibeatur sive 〈◊〉 credentium sive ipsi 〈◊〉 quâ regenera 〈◊〉 c. nihil ritè perficitur Unlesse the sign of the Grosse be used either to the foreheads of the beleevers who are baptised or to the water it self by which we are regenerate it is not duly performed i. e. with such ceremonies as by custome of the Church the rule of decency belong to it and crucis signo in fronte 〈◊〉 tanquam in poste 〈◊〉 es omnesque Christiani signantur de Catechiz rud cap. 20. rom 4. p. 915. thou must be signed now in the forehead with the sign of the 〈◊〉 as the Israelites on their door-posts and so must all Christians In the forehead particularly in fronte figat ubi sedes 〈◊〉 because the seat of shame is there which we render in token that the baptized shall not be ashamed 26. The usage of this ceremony of signing with the Crosse was we 〈◊〉 know frequent in the Church while the gifts of healing continued in curing 〈◊〉 and casting out Devils to that Athanasius frequently affirms of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the sign of the Crosse all Magick
than to own them and yet the strength of your argument is little if at all superiour to them Your fourth argument is the constant usage of other Churches besides this of ours Eastern as well as Western for many Centuries together But first the not using the Surplice by Christ and his Apostles and some Centures immediately following their times is a saser prosident to imitate than the usage of it in succeeding Centuries which were not so pure and incorrupt as the Primitive time 2. Those which are utterly unskilled in the Ancients may collect from the confession of your great and learned Hooker Ecclesiastical Politie rag 245. That the true and Primitive antiquity of the Surplice is a matter very doubtful notwithstanding saith he I am not bent to stand stiffly upon these probabilities that in Hieromes and Chrysostomes times any such 〈◊〉 as a white garment was made several unto this purpose to wit for Ministers to execute their Ministery in and it is without doubt that in the next age the cumbersome weight of Ceremonies as you call it burdened the Church for Augustine who lived in the times of Hierome complained hereof Epist. 119. ad Januar. Quamvis enim neque hoc inveniti possit quomodo contra fidem sint 〈◊〉 tamen religionem quam paucissimis manifestissimis celebrationum Sacramentis misericordia Dei esse liberam voluit servilibus oneribus premunt ut tolerabilior sit conditio Judaeorum qui etiam si tempus libertatis non agnoverint legalibus tamen sarcinis non humanis praesumptionibus subjieiuntur Sed ecclesia Dei inter multam paleam multaque zizanta constituta multa tolerat In the next place you averre that Ecclesiastical custome in things of this nature is a more rational ground and rule of decency 〈◊〉 any Mr. J. or Amesius to boote will readily be able to produce for the rejecting of them c. But untill Amesius his argument against things of this nature humane mystical ceremonies be answered this comparison with impartial Readers will passe for nothing but vapouring In the end of the Section you give a hint of the tolerablenesse of the Ceremonies they were bands which tyed no harder 〈◊〉 than this upon your shoulders But first God hath broken the yoke of his own Ceremonies and our Pre lates cannot shew us any commission for their pretended authority to make a new yoke of their own and with it to gall the necks and consciences of Christs Members and Ministers Paul though he thought all indifferent things to be lawfull yet he professeth that he would not be brought under the power of any 1 Cor. 6. 12. Now we were brought under the power of the Crosse and Surplice for as Aquinas 〈◊〉 qui utitur eo quod non expedit sive licitum sive illicitum redigitur 〈◊〉 sub rei illius potestate and we were enthralled unto the use of them when they were not expedient when they did not edify but destroy and scandalize 2. If we may judge of the late Bishops zeal by their punishments they shewed more zeal against the neglect of their Ceremonies than against the omission of the weightiest matter of both the Law and Gospel the most scandalous and ignorant Ministers found more favour at their Tribunals than such of the Nonconformists as were renowned for parts and learning and exemplary for personal piety and diligence in their Ministerial function 3. Their rigour in imposing these bands was unexcusable and unsupportable for it was upon no lesse penalties than silencing and deprivation and these were upon the most peaceable and conscientious Dissenters and when these arguments satisfied them not and they were the best arguments their Consistories yeelded the poor men were judged obstinate and contumacious and then the Secular power was called upon for their 〈◊〉 imprisonment they must not breath in English 〈◊〉 unlesse in the close and perhaps infected one of a 〈◊〉 prison and there they must 〈◊〉 and 〈◊〉 except they conform against their consciences But I hope the Prelares sufferings have awakened them unto a sight of and sorrow for this their over 〈◊〉 if not I shall pray unto God to open 〈◊〉 ears that they may hear the voice of his rod. Dr. Hammond sect 30. In this case I beleeve though not in the garments themselves there is place for that decency the omission of which necessarily inferres indecency and for such order the breaking of which must soon end in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Mr. J. saith St. Paul opposes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. down right confusion Jeanes Here we have a great deale of confidence in your conclusion but upon a diligent and most impartial search I cannot find any premises of a proportionable strength to 〈◊〉 it up indeed you are like to meet with some partial Readers who will think your proofs irrefragable because you have 〈◊〉 out so many quotations out of the Fathers whereas all the while there is nothing in all this your discourse that looks like an Argument If you think my censure injurious you may right your self by reducing your Arguments unto form and then 〈◊〉 they be found convincing the shame will be mine and until this be done I shall 〈◊〉 my self with that which Aines speakes concerning the pretence of 〈◊〉 In his reply to Mortons particular def c. pag. 3. As for the rule of decency which is here made the ground-of all this affirmation it were to be wished that the 〈◊〉 would have brought 〈◊〉 into a 〈◊〉 that we might have seen the force of it for now I 〈◊〉 devise what Logick will conclude different Ministerial Garments from decency 〈◊〉 decency was and is without them in a multitude of Christian Churches and Ministers but as some blundering Logicians make their rule de omni de nullo serve to prove everything so this Defendant would make us beleive that his rule of decency will 〈◊〉 any thing that it pleaseth 〈◊〉 spirituall Lords to impose upon us Dr. Hammond sect 31 32 33. Having said thus much ex abundanti above what was incumbent on me I shall 〈◊〉 my self 〈◊〉 I 〈◊〉 not spare any 〈◊〉 paines in survey of 〈◊〉 〈◊〉 which Mr. J. is resolved to think considerable and to speak very 〈◊〉 of 〈◊〉 as proving that 〈◊〉 text 1 Cor. 14. 40. rightly 〈◊〉 doth not only not authorize any humane institution of ceremonies but on the contrary plainly condemnes them and this saith he was so well managed by him that he hath quite beaten out of the field Bishop Morton and his second Dr. J. Burges 32. Here is triumph indeed And I suppose the Reader already discernes what are the grounds of it viz. that Amesius acknowledges nothing decent but that the omission of which necessarily inferres indecency i. e. as hath been shewed nothing but naturall decency the 〈◊〉 of which is a vice contrary to that by consequence that there is no such thing as an indifferent gesture or garment which either
one for the 〈◊〉 with 〈◊〉 and another for the 〈◊〉 2. The argument 〈◊〉 thus put together by the Rej pag. 77 All that is left unto the 〈◊〉 liberty in things 〈◊〉 to Gods worship is to order them in 〈◊〉 manner But to appoint and use the 〈◊〉 as we doe is not to 〈◊〉 in comely manner any things pertaining to Gods worship Therefore to appoint and use the Ceremonies as we doe is not left to the 〈◊〉 of the Church i e it is unlawfull The 〈◊〉 answereth first to the 〈◊〉 and then to the assumption but so as he 〈◊〉 both together in many words Yet I will follow his order 3. First of all the denyeth the proposition to be 〈◊〉 in the 〈◊〉 his meaning But I can see no reason of his 〈◊〉 1 He 〈◊〉 that the order and ordering is taken sometimes largely for all discipline or policie 〈◊〉 strictly for 〈◊〉 of 〈◊〉 and actions handsomely one before and another 〈◊〉 and so is opposed only to 〈◊〉 as in this place 1 Cor. 14. 40. Now this is farre from overthrowing the proposition in the Repl. his meaning for the 〈◊〉 〈◊〉 order in the strict 〈◊〉 which maketh also for his purpose And this the Rej. granteth to be the 〈◊〉 of the Apostle in this place 1 Cor. 14 40. Which place the same 〈◊〉 〈◊〉 57. confesseth to be the only place in the New Test. by which power is given to the Church to constitute Ceremonies from both which 〈◊〉 together it necessarily 〈◊〉 that all which is 〈◊〉 to the Churches power under the title of order is ordaining in the strict sense i. e. ranking of Persons and Actions 〈◊〉 as the Rejoind expoundeth it Yet immediately after he accuse 〈◊〉 the Repl. for saying order to be the right 〈◊〉 and disposing of things 〈◊〉 for time place c not 〈◊〉 why he 〈◊〉 keth him or wherein 〈◊〉 from his own expectation Only he saith that c osten by the 〈◊〉 〈◊〉 to time and place is a blind Which is not so for by c. is meant all 〈◊〉 of like nature with time and place as Number Measure vicissitude c. How many Psalmes shall be sung or Chapters read what and how much Scripture shall be at this or that 〈◊〉 expounded how one part of worship shall succeed 〈◊〉 c. without a blind 4 In the next place the Rejoynd findeth a wrong meaning in the Repl. his use of the phrase in comely manner because afterward in the end of he Assumption he saith that Comeliness is the Seemliness of order For saith the Rej. beside that Comeliness of order there is other 〈◊〉 Now this the Repher p 〈◊〉 immediately after the words quoted otherwhere Comeliness 〈◊〉 ay contain all natural and civil hand 〈◊〉 c. Neither will I contend about this but it implyeth so much in this very place 〈◊〉 that the Rejoynd hath not given any reason why the Proposition or first part of the argument should not be admitted Yet after that he hath 〈◊〉 it upon Mr. Jac b and made the Repl his disciple he commeth to examine the proofes of 〈◊〉 though he himself as is now shewed hath given sufficient assent unto all contained 〈◊〉 The First proofe is that it is manisestly collected out of the place in question 1 Cor 14 and the 〈◊〉 seemeth to grant as much To which the Rejoynd answer th 1. That in that place three distinct things are propounded Edification Decency Order And these three cannot be one But Edification being the end Decency and Order the meanes they may well be contained in one decent order tending to Edification or which is as much to our purpose in two 〈◊〉 and Order for Edification A holy Sacrament decently and orderly 〈◊〉 istred for Edification is not four distinct things but one His Second is that these words are the 〈◊〉 of the whole Tract beginning at 〈◊〉 Eleventh Chapt. wherein are handled some things only concerning decency some 〈◊〉 properly pertaining to Edification and some which 〈◊〉 more 〈◊〉 to Order Ergo more is commanded in 〈◊〉 words 〈◊〉 the comely placing of one thing after another Let this be granted yet 〈◊〉 solloweth 〈◊〉 that more is left unto the Churches 〈◊〉 than order and 〈◊〉 unto 〈◊〉 sor all things that are 〈◊〉 are not 〈◊〉 unto the 〈◊〉 〈◊〉 But hat speaking in unknown tongues which the Rejoynd doth referre to 〈◊〉 is distinct from order and decency is by good Divines accounted 〈◊〉 offend against the order and decency spoken of chap. 〈◊〉 and 40. So Dr. 〈◊〉 de Script q. 2. c. 18. disputeth against the use of an unknown tongue in Gods service out of the very place pugnat hoc vero cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam 〈◊〉 1 Cor. 14. 40. i. e. this mightily 〈◊〉 that good order which 〈◊〉 so much stands for His 3. is the Desend 〈◊〉 no way seem to 〈◊〉 the proposition because the Repl. undertaketh by argument 〈◊〉 〈◊〉 this place out of the 〈◊〉 his hands 〈◊〉 this nothing at all argueth that the 〈◊〉 and the Repl. doe not agree 〈◊〉 the 〈◊〉 thought ey 〈◊〉 about the place as it is 〈◊〉 in the assumption The Papists grant us this Proposition No Ph 〈◊〉 is used 〈◊〉 〈◊〉 in these words This is my body but a 〈◊〉 one Yet 〈◊〉 they deny the assumption 〈◊〉 〈◊〉 〈◊〉 are not a 〈◊〉 phrase wee undertake by 〈◊〉 to 〈◊〉 this place 〈◊〉 of their hands So the Des 〈◊〉 no more than order and 〈◊〉 〈◊〉 Edification to be 〈◊〉 unto the Churches 〈◊〉 for the 〈◊〉 of our Ceremonies doth seem at 〈◊〉 to grant that all which is 〈◊〉 to the 〈◊〉 liberty is order and 〈◊〉 unto Edification though hee 〈◊〉 these to contain no more then meere circumstances which is the assumption Of Edification there is not mention made in the proposition because 〈◊〉 〈◊〉 an end is out of question and alwayes included 6. Peter Martyr is cited out of D. Whitaker De Pontis pag. 841. 844. As agreeing with that which the Repl. would have Here the 〈◊〉 〈◊〉 himself much for the sake as he saith of those that are unlatined He telleth us P. M. doth distinguish though not divide comelinesse from order which we do also for take the Repl. his words in the most 〈◊〉 sense you can yet comelinesse of order doth distinguish comelinesse from order no lesse than comelynesse of a man doth distinguish it from a man 2. He addeth that P. Mart. doth there instance in the Ceremony of thrice dipping and in the observation or institution of Feasts But let the Reader know 〈◊〉 those words Ceremony Observation Institution of Feasts which the Rej. hath set down in a 〈◊〉 letter to be noted as P. M his words are not to be found in the place of P. M. but are added by the Rej. for advantage P. M. expoundeth the meaning he had in all his 〈◊〉 by what place what time what manner If therefore the Repl. did not look upon that place
but took it on trust from the trusty hand of D. 〈◊〉 as the Rej objected to him yet it proveth good and 〈◊〉 So that the Rej 〈◊〉 himself much when upon 〈◊〉 uncertain and 〈◊〉 〈◊〉 he compareth the Repl. to a hungry creature or dog that 〈◊〉 〈◊〉 with a bare bone D Morton once at the least alledged some 〈◊〉 on trust and therefore being challenged for them hee 〈◊〉 that 〈◊〉 had them from Mr. Stock Yet the Popish 〈◊〉 〈◊〉 of the 〈◊〉 〈◊〉 did not 〈◊〉 him to a dogge but onely said 〈◊〉 hee sent to 〈◊〉 and stones for satisfaction about them Which I doe not alledge to the 〈◊〉 of either D. M or M St. but onely to shew by comparison how the 〈◊〉 doth sometime ove 〈◊〉 in his terms 3 For D 〈◊〉 he telleth us that hee onely saith that 〈◊〉 Laws belong onely to order or ordering but not as it is 〈◊〉 〈◊〉 come linosse As if any of us did so The Repl his words ordering in comely manner doe not I hope referre all to order considered apart from all comelinesse This is the full summe of all that the Rejoind had to except against the first allegation And yet here upon this nothing it pleaseth him to accuse not onely the Repl. but these men of haughtie and magistral 〈◊〉 gulling and deceiving great and 〈◊〉 sinne and the poor Repl. at the least for a man 〈◊〉 of common 〈◊〉 It seemeth he was very angry at something Let the understanding Reader 〈◊〉 at what 6. For more manifestation of the Repl. his 〈◊〉 of common 〈◊〉 the Rej. referreth us to the 〈◊〉 〈◊〉 out of 〈◊〉 against Bell. Cont. 3. l. 4. c. 16. n. 86 87. and cap. 17. n. 9 10 11 12 13. Omitting therefore unnecessary repetition let us 〈◊〉 the reasons of extraordinary 〈◊〉 1 Junius cap 16 n. 86 87. saith onely 〈◊〉 that those humane Laws are only 〈◊〉 in the Church which tend to this that all things may be done decently and in order 1 Cor. 14. 40. 2. That 〈◊〉 are improperly called Laws in the Church being more properly Constitutions or Canons Now out of the 〈◊〉 saying the Repl. concluded that Junius did judge the Apostle 〈◊〉 no more to the Churches liberty than to order Gods Ordinances in decent manner And out of 〈◊〉 second he 〈◊〉 the same conclusion because any constitution above ordering in decent manner that which before was 〈◊〉 is properly a Law What extraordinary 〈◊〉 is here 2. Junius c. 17. 〈◊〉 9. saith onely that to make new Laws in divine things is to decline i. e. in points of Faith or 〈◊〉 rules of 〈◊〉 But Iunius 〈◊〉 no 〈◊〉 at all either of Faith or Sanctimony or Necessity nor Bell. himself in that place Neither is the question there handled of points of Faith or things absolutely necessary to Sanctimony All double treble Ceremonies reductively Sacramentall and Worship are by the Rej. his owne dictates double sacred and 〈◊〉 is it which 〈◊〉 〈◊〉 by divine 3. 〈◊〉 saith that the addition forbidden 〈◊〉 4. is of 〈◊〉 contrary to the Law of God Whereunto 〈◊〉 n. 10. answereth that any Laws at all added to Gods Laws are contrary to the Law of God 〈◊〉 of proper Laws without any backing of Gods Law binding the 〈◊〉 as he sheweth cap. 16. n. 86. 8. Here 1. the Rejoind 〈◊〉 out those words of 〈◊〉 〈◊〉 contrary 〈◊〉 beside the word which if he had 〈◊〉 then the Readers 〈◊〉 might have recalled how this place cited before for 〈◊〉 〈◊〉 that phrase was 〈◊〉 〈◊〉 by the Rejoind pag 42. 2. It is to be marked that the Def. and Rej. their answer unto Deut 4. is the same with 〈◊〉 pag. 134. 3. That exposition of Laws 〈◊〉 backing is of the 〈◊〉 his own 〈◊〉 No such thing is sound in the places 〈◊〉 〈◊〉 〈◊〉 did 〈◊〉 〈◊〉 to defend any such thing Of binding the conscience enough hath been said in the head of difference 〈◊〉 our Ceremonies and Popish 4. 〈◊〉 n. 12 answering to 〈◊〉 his saying that God in the N. T gave onely the common Laws of Faith and Sacram. leaving the specials to the Church c. 〈◊〉 Gods Laws to be perfect 〈◊〉 〈◊〉 〈◊〉 and those of the Church to be but Canons and disposings of conveniency for better observing of divine Laws Where note 1. an example of an c. for a blind or blinding which the Rejoynd formerly told of for in that c. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non possunt diversissimi 〈◊〉 convenire in 〈◊〉 〈◊〉 ritibus i. e. for this cause speciall lawes of rituall things are lest to the Churches liberty because of variety which falleth out now by occasion of 〈◊〉 and places which is the very thing that the Rejoynd pawned his credit Bell. never said pag. 15 16. Note also Secondly that Junius doth not in this place mention Canons 〈◊〉 the Rejoynd pleaseth to alter his words in reciting 〈◊〉 them But cautions and dispositions Now a caution about the 〈◊〉 of any thing is not an institution of a new thing 3. 〈◊〉 is sound to say as much as he was alledged 〈◊〉 and to the contrary we have from the 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 5. Junius n. 13. saith only that Christ is the only Law giver that is to give lawes that in themselves and by the very authority of the law maker do bind the conscience As if 〈◊〉 in 〈◊〉 of Bell. did only say the very same thing with him that he goeth about to 〈◊〉 〈◊〉 Bellarmine in that very place saith Christ is the 〈◊〉 law giver who by his own authority can judge and make lawes Now out of all these allegations the Rejoynd maketh his 〈◊〉 1. Where he these words all that is requisite as spoken of Rites and 〈◊〉 Answer the sense of these words as spoken 〈◊〉 all Ceremonies above meer order and decency is cap. 16. 28. 2. Where 〈◊〉 you in 〈◊〉 that the Church may constitute no new thing Ans. cap. 17. n. 9. this in things divine is to turne aside for the Rejoynd his interpretation of those words that they mean points of saith and necessary rules of Sanctimony is 〈◊〉 by conference of Bellarmines words there opposed who in that place 〈◊〉 in 〈◊〉 and Judiciall lawes and speaketh not at all of saith and necessary Sanctimony 3. Where are these words Ordering in seemly manner Ans. cap. 16. n. 86. those only humane lawes are necessary in the Church which make that all things be done decently and in order 1 Cor. 14. 40. 4. If the Church may appoint no new things but only see to decency and order then saith the Rejoynd what Patent hath she to make particular 〈◊〉 for time and place unlesse they be no new things I ans 1. Time and place considered as meer occasional circumstances are no 〈◊〉 new things in Gods service then concreated time and place were 〈◊〉 things in creation distinct from the created world And Calvin 〈◊〉 l. 4. cap. 10. Sect. 22.
if hee meane that a generall rule is as sit and full for the 〈◊〉 of us 〈◊〉 〈◊〉 as 〈◊〉 are then I think no man conscious of 〈◊〉 〈◊〉 wil beleeve him 〈◊〉 〈◊〉 I beleeve 〈◊〉 he himself is so fully 〈◊〉 in crossing the baptized by any rule which he hath out of Gods word for that as hee is for 〈◊〉 by the rule of 〈◊〉 The 〈◊〉 having as he thought 〈◊〉 grounded the generall that a 〈◊〉 Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 needs must unto 〈◊〉 〈◊〉 goeth on to assume that in the worship of God all but particular 〈◊〉 of order might easily be 〈◊〉 indeed 〈◊〉 were 〈◊〉 by Christ and therefore need not be 〈◊〉 to the Churches wisdom Upon this it pleaseth the Rej. to say little to the purpose in many words 1. He saith that circumstances of order were not harder to determine than those of decency Now it is plaine enough that the 〈◊〉 here naming order did also understand decency though he named order only 2. He asketh what School of Divinity hath taught the Repl. to say that our Lord forbore the determining of such circumstances because all else was easie I answer no rule of Divinity 〈◊〉 〈◊〉 teach the Repl. to say so nor yet the Rejoinder to impute unto him what he never said But if he meaneth as it seemeth 〈◊〉 doth because it was not so easie to determine circumstances of time and place as real worship I then answer that this as I think the Replyer learned out of that Divinity School out of which the Def and Rejoinder learned That which they cite out of Calvin pag. 15 16 Janius is cited to the contrary out of Cont. 3. l. 4. cap. 17. n. 12. which place the Rejoinder looked upon by occasion of the Replyer his former citation of it But he in that very place distinguisheth betwixt Laws properly so called and 〈◊〉 leaving onely cautions to the Churches liberty which is the very same that the Repl. meaneth The plaine truth is that supposing Gods will to be we should worship him in any place and at any time fitting it was necessary that the particular choice of fitting time place should be left 〈◊〉 to any particular time or place exclusively Calvin also is cited as more comely expressing the cause to be that 〈◊〉 would not than that he could not 〈◊〉 such matters Now though Calvin being so excellent in his expressions may easily be granted to have expressed the same meaning in more comely manner than the Repl. Yet here was no cause of noting disparity For the Repl in saying all things but particular order and decency may bee easily appointed did not say what Christ could doe but what might be easily for us appointed or with our case or with the ease which we doe conceive of in Law giving or of an ordinary Law-giver having such authority as Christ had And who doth not see that it is not so easie to appoint every 〈◊〉 place and time wherein God shall be worshipped throughout all the world as with that worship he shall bee served For that particular description a thousand books so great as our own Bible would not have sufficed The world as Iohn saith would 〈◊〉 bee capable of the volumes that must have been written The Rej. himself pag 89. telleth us of cumber and much ado that would have been in naming every 〈◊〉 and is not this as much as lesse easie yet it pleased him to seek matter of 〈◊〉 about this 〈◊〉 and that which 〈◊〉 not 〈◊〉 after he had without reason accused the Repl. of picking quarrels 〈◊〉 88. 10. A second reason of the Repl. his proposition was that whatsoever in worship is above order and decency is worship Because whatsoever is acted by him that worshippeth in that act beside 〈◊〉 civility must either 〈◊〉 an act or means of worship or an orderly decent disposing of those acts or else at the least idle and so unlawfull The 〈◊〉 answereth 1. that a significant Ceremony for Edification is lawful yet cometh not under any of those heads But he himself 〈◊〉 a significant Ceremony instituted of God to be essential worship and instituted of man to bee worship though nor in it selfe of which distinction enough 〈◊〉 been said in the head of Worship Yet this by the way A significant ceremony for 〈◊〉 is the same in it selfe by whomsoever it be instituted because institution is extrinsecal to the thing instituted and alters it not in it self internally If therefore it be essentiall lawfull worship in it 〈◊〉 when it is instituted by God it is also 〈◊〉 though not lawfull worship in it self when it is instituted by man Beside that Ceremony whose proper sole end is 〈◊〉 toward God is properly done to the honour of God and so properly divine worship 2. 〈◊〉 answer is that comeliness grounded on civil humane considerations is not meere 〈◊〉 in sacred actions and use but sacred by application Which is very true if civil application be meant by 〈◊〉 civil but then it is nothing to the purpose For sacred by application is seemly clothing 〈◊〉 on for to goe to Church in and yet is in it self 〈◊〉 civil The Question is not of application but of internal 〈◊〉 Sacred things 〈◊〉 to civill busines doe not therefore become civill for who will say that prayer at the beginning of a 〈◊〉 is a civil act though it were used in the upper and 〈◊〉 〈◊〉 and applied to that civil meeting as it ought to be And why 〈◊〉 shall 〈◊〉 application of civil decency unto sacred busines make it alter the nature or name of it 3. His answer is that all meanes of worship are not worship But he knew well enough that this was meant of proper 〈◊〉 of 〈◊〉 His fourth is that ordering and manner of disposing is ill divided from comeliness Neither did the Repl. intend so to divide but rather to 〈◊〉 them understanding by that manner of 〈◊〉 comeliness But if the 〈◊〉 not catched up some shew of confounding comeliness with order which was not intended by the Repl. he had been in this argument wholly at a 〈◊〉 His 〈◊〉 and last answer is that by 〈◊〉 leave somethings in 〈◊〉 may and sometimes must be tolerated But he should have 〈◊〉 bred that the question here is not of tolerating but of appointing and 〈◊〉 Now if it be lawfull to 〈◊〉 and use empty and 〈◊〉 Ceremonie in Gods worship let those worshipers judge that 〈◊〉 at the majesty of God and are afraid in any manner to appear empty and unprofitably before 〈◊〉 Nay to 〈◊〉 by our 〈◊〉 let the Papists themselves judge 〈◊〉 de Pontif. l. 4. c. 〈◊〉 ad 4. 〈◊〉 those Ceremonies to 〈◊〉 〈◊〉 〈◊〉 are unprofitable altogether and vain precepts 〈◊〉 and 〈◊〉 Ceremonies only by humane spirit invented And de 〈◊〉 〈◊〉 l. 2. c. 32. empty and good for nothing more then needs and not a jot 〈◊〉 to any 〈◊〉 and who not 11. Thus 〈◊〉 concerning the 〈◊〉 of our
he makes good from the notation of the word from the definitions of order which are given by Philosophers and Divines c. from the context of the Chapter and from the usage of the word elswhere But the Doctor that the words may give some countenance unto our Ceremonies adventureth upon a new interpretation of them The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he literally import according unto appointment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies to appoint as Matth. 28. 16. Acts 22. 10. and 28. 23. And wee may hereupon argue à conjugatis that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bee sometimes rendered appointment But because it may sometimes be rendered appointment will it therefore follow that it must be so rendred in this place We may say as well as the Doctor that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally import according unto order as order is taken 〈◊〉 for the right placing and ordering of things one before another after and this we have confessed even by Doctor John Burgesse in his Rejoinder unto Ames pag. 78. a booke published by the speciall command of the late King Moreover this sense is favoured by the coherence for v. 31 we have a particular instance of order in this acception of the word ye may all 〈◊〉 one by one c. and not all or many speak at once 2. We have the opposite of order taken in this sense 1. v. 33. confusion Let all things be done in order then is as much as let all things be done without consusion And I hope confusion may be avoided in the worship of God without such Ceremonies as ours But we will for once suppose though not grant that the clear importance of the words is that all be done in the Church according to custome and appointment Yet the D. 〈◊〉 a hard taske to performe before he can come nigh his conclusion that the words of Paul are a proof of the more than lawfulnes of prescription of such Ceremonies as ours in a Church For he must prove that 〈◊〉 and order here are taken in such a latitude as that they include not onely the customes and appointments of the Apostolical Churches but also of all the Churches of God in succeeding ages and the performance of this he will find not to be so easy as he may imagine I am sensible that I have by this discourse provoked a very learned and formidable adversary but it is onely love of the truth that ingaged me in so unequal an incounter and therefore I hope the D. will pardon and excuse my boldnes If he can by dint of argument prove the truth to be on his side I shall not be sorry or ashamed to be overcome by him 45. To this my answer will be very brief 1. By giving the reason of my rendring 2. By evidencing that if the vulgar were acknowledged the righter rendring yet my conclusion would very regularly follow thence and that therefore I have no need to contend with any gainsayer about my rendring 46. For the first it is manifest to any that knowes but the elements of Greek that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literaly and properly signifies according to ordination or appointment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies according to not in and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance or constitution millions of times in authors and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in order lying more 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reason can be rendred why if that had been the designed meaning that word should not have been used there 47. That it may so signify M. J. acknowledges and so I have obtained all I seek in my first proposal which was not that it must necessarily thus signify but that this being the literal regular rendring of it I had sufficient reason to tender it thus 48. I proceed then to the second thing that if what be pretends to be possible also were indeed the onely possible or by way of supposition but not 〈◊〉 if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did really inport no more than in order as that is opposed to disorder or confusion yet I say it will soon appear that that Apostles commanding such order or orderliness and forbidling all confusion in 〈◊〉 〈◊〉 must by consequence he interpreted to command the instituting and observing uniformity of Ceremonies in a Church Jeanes 1. Our last translators of the Bible surely knew something more then the Elements of Greek or else King James was ill advised to make such a choice of them and yet they thought fit to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in order 2. Few mortals perhaps besides your self have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 millions of times in Authors but to know the meaning of that word there is no need of such great reading one that knowes but the Elements of Greek may by the help of a Greek Concordance and Stephanus his Thesaurus Linguae Graecae make it manifest that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth literally properly order in opposition to confusion But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you say signifieth according to not in But Stephonus in the book but now mentioned will furnish the Reader with store of instances wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in and a school boy may be able to do as much for the Latine word Secundum out of Cicero and Suetonius But suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were translated here according yet this will no waies disadvantage our sense for according applied to actions signifieth usually the manner of such actions so that both it and the 〈◊〉 unto which it is joined may be paraphrased by an adverb and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be as much as orderly Adde unto all this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies many times with and so it is translated in the Dutch Bible and let all things be done with order is equivalent unto let all things be done in order Dr. Hammond sect 47. That it may so signify Mr. J acknowledges and so I have obtained all I seek in my first proposal which was not that it must necessarily thus signify but that this being the literal regular rendring of it I had sufficient reason to render it thus Jeanes Indeed I acknowledged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may sometimes be rendred appointment but I added that it doth not therefore follow that it must be so rendred in this place unlesse you can prove that it must be so rendred in this very place I am to seek what sufficient reason you had to render it thus for if a word hath several acceptions that is to be imbraced that hath most countenance from the context now I gave you for the vulgar sense a reason from the Coherence unto which you say nothing and you say as little from the coherence for the justification of your own reading and therefore I am not to be blamed for adhering unto the vulgar reading especially seing 'tis favoured by the generall consent