Against Human Ceremonies in Gods Worship, Part 1 · Chapter 4
CHAP. IIII. Concerning the nature and definition of a Ceremony: Pag. 29.30.
HEre we have the cheif hynges, whereupon the doores and wyndowes of the Rej. doe alwayes both open and shutt, brought as it were into one box, by the examining of these therfore, we shall perceave what strenght is in all the building.
The beginning of this doctrine is orderly taken from the definition of a Cerem:Pag. 29.30. A Ceremony is an outward action designed and purposely observed and done, in reference to some other thing, to the substance whereof it is neither a cause nor a part. I will no… here use Scalligers saying: Nothing more unhappy then a Grammarian adventuring to define. For this is not the fault of this Definitiō,Nihil inf… licius Grammatico definiente. that it is too Grammaticall, because no Hebrue, Greek, or Latyn Grāmar, no nor Dictionarie neither, hath any such word, as beareth the sense of the thing here defined: Let any man make triall, and he shall fynde this true, that there is no word Hebrue, Greek, or Latyn, that hath any such meaning. But I may well apply, that rule of Lawyers: A definition is a dangerous thing in law: i.e. in those humaine lawes, which have no ground, but mans will, such as those are wherby our Ceremonies have theire being: The unhappines of this Definition is, that as it is recorded of Doria the Admirall of Genua in a great Seafight against the Turkes, he fetched his course so farr about to gayne the wynd, that he could never come to strike one stroke, before the fight was ended: So this Rej. seeking to get some advantage of wyndye words, doth in this definition, goe so farr about, that by this course, he is not likely to come orderly unto the graple.
The vanity of the definition discovered in the generall.An outward action may be designed or referred to another thing very many wayes: now the Rej. taking in to his definition, reference to another thing in generall, and excepting nothing but causes, and parts, he maketh all other references as they are found in outward actions Cerem: D. B. wrote this his Rej. in Reference to the Church of England, his Diocesan, and other ministers, and people, as also in reference to the Replyer, neither is his book any proper cause, or part of these, shall we say therfore that his book is a Cerem. of all these? In reference to Dr. B. many taylors, shoomakers, bookbynders, Apothecaryes, Chyrurgions, Sextons, Paritors, Church-wardens (and who not?) have performed many actions, which yet were never esteemed his Cerem. The Bishops corrupt and cruell dealing in troubling of many congregations, and depriving many better then themselves, have reference to the Ceremonies, but are no proper cause nor part of them? are they therfore the Cerem: of Ceremonies? To prosecute the wyldnes of the definition, was too taedious a chase: but yet we must consider how he explaineth the termes of it: remembring alwayes, that this explication is a Cerem: to that definition, and is no proper cause nor part of it.
Concerning the generall, that a Ceremon: is an action and externall: Zwarez a great Master of the Ceremonies, telleth us, that a Ceremony is not only a transient action, but also a permanent thing: De Resig. vol. 1. ar. …. lib. 4. cap. 14. and that Ceremonies may be distinguished according to the number of the tenn predicaments, of which, action maketh but one, and an externall action but half a one: But let us heare the Rej. expresse himself: The Crosse and Surplice, are not Cerem: but …he wearing of the Surplice &c. P. 30. Touching which we must understand,Things are to be considered to make us cōceave a right of a Ceremony. such outward things have a fourfold consideration: 1. According to their nature, as they arise …ut of their principles, as the lynnen cloth of a Surplice, …he wood of a crucifixe. 2. That artificiall frame or …ashion that appeareth in these. 3. The impression or …rdination, which is put upon these to this or that end. …. The using of these, or stirring up the heart by these …n practise: So in the brasen Serpent, we may attend, …. the brasse or metall out of which it was made: 2. the …ashion of it: 3. the impression of God in or by this so …ashioned to such a purpose: 4. the using of this, erec…ing of it up by Moses, the seing and beholding of it by …he people: whence it is easy, to see the deceit of the duplicate page duplicate page Rej. his assertion: Things in the second, & third senses, formerly mentioned, are by all writers truely called cerem: either not attending, yea excluding in our consideration, the fourth respect which is the use: Namely that habitude or impression which was imprinted upon a crucifix, or brasen Serpent, by which they had a morall fitnes, either lawfully, or unlawfully putt upon them, for their severall ends, are Cerem. lawfull or unlawfull. Thus the current of writers Papisticall confesse: the church hath power, to make and appoint Ceremonies and enjoine the using of them, so that they are ceremonies, befor they be used, their high Altar is a ceremony, yea holy all the tyme, before it be used, in bearing the unbloody sacrifice: Thus all Interpreters, terme the types of the ould law cerem:, for that spirituall disposition they have, and typicalnes which the Lord set upon them, as well when no man used them, as when they were used: The Brasen Serpent being once sett up: had beene a Ceremony in the wildernes though the people would never looke upon it, yea I ask, whether the massing vestments of Papists, such which carry a consecrating virtue with them, are not ceremonies, when they are kept, as well, as when they are worne, All men so speake, so write, so judge: and the like may be said of our Surplice &c. In a word: These which were properly types, were properly Ceremonies, but Legall institutions & rites amongst the Iewes were properly rites, as well before and after they were used, as in the using. And therfore they were properly ceremonies,…ome …h…gs are Ce…emo… ▪ t…gh they be …ot act…al…y used. as well when they were not used, as when they were in use, in the night as in the day, when men are in sleepe and cannot use them, as when they were awake, and did imploy them in worship.
2. If we be truely and properly said to use Cerem. then Cerem. are properly such besyde their use.Some things are Ceremon▪ though they be not actually used. True it is some Cere. consist in actions, and all actions being in motion, when the actions cease the Ceremonies grounded upon them must needs cease: but it is not, because they are Cerem., but because they be such Cerem., whose foundations are in actions: In summe then it appeares, that the being or existence of the fashionablenes of the brasen serpent, and the morall impression or appointment to its end, this being, or existence, I say is a ceremony, when it is not used by any: and therfore some being or existence is a ceremony poynt blank to the Rej. determination. He adds:
It is an externall action,Pag. 30. because internall actions of the mynd, being matters of substance cannot duely be called ceremonies.
Peradventure these words, may have some true sense in some specialties, but they serve not his turne in this place, because though he only mentions outward actions: yet he requires a purposed observation of them, which caries the work both of mynd and will and therfore includes an internall action of the man, for no man can purposely observe, but he must both judge what he should doe, and affect what he judgeth, so that the Rej. here speakes daggers, nor can I see, how he can excuse a contradiction or two.
He that requires a purposed observation in a Cer. heRej. contradiction …. requires an act of mynd & will, & so an internal act.
But D. Burg. requyres a purposed observation in a ceremony.
Therfore he requyres an act of mynd and will, and so an internall act, whence defining a Ceremony to be an action externall, and yet making it internall also, he crosseth shynns with himself.
Or thus:
He that duely and of right judgment requires a purposed observation, he requires an internall, and so a substantiall act or a matter of substance.
But Dr. Burg. requires duely and in right judgment (I meane in his apprehension) a purposed observation:
Therfore he requires a substantiall matter in a Ceremony, which he denies should be done: and that is a contradiction.
The second terme, is designed or purposely observed and done, and as he explicates himself: Institution or that which is all one, intended observation, is essentiall to a Cerem: P. 30. Which words are confused, and draw with them dangerous inconveniences, when Institution and intended observation, are made simply all one: For neither is all institution, an observation, because many things are instituted, which are not observed. 2. Neither is an intended free observatiō for one tyme used: an institution, 3. an institution with authority implyeth much more in it, then intended observation. Dr. Iackson in his originall of unbeleif, Institution and purposed observatiō are not all one.pag. 334.335. very aptly to this purpose noteth, that some expressions may sometyme be used, and observed well, which to use ordinarily, (much more to institute) …ould be ridiculous or impious. As Iacob did unblameablely …ish his sonne Iosephs coate, yet to have hanged it about his …edd, or table, that it might receave such salutations, evening and morning, or at every meale tyme, might have countenanced many branches of superstition: once and use it not, may be discretion, of those things whose continuall use degenerates into abuse. All observers of Ceremonies are not instituters of them, I thinke D. B. would be loath, to institute the Crosse, and Surplice, with other Cerem: which yet he doth observe: In his interpretations of subscription he refuseth to defend, how well these be imposed (that is as I take it instituted) and yet acknowledgeth, the intended observation of them, to be very well: Besyde all this, it is to be marked, that the Rej. by confounding institution and purposed observance, doth exclude or forget all naturall ceremonies, such as bowing of the body before superiors, imbracing of those, who are deare unto us, lifting up the hands and eyes to heaven in ordinary worship, which nature it self doth teach all nations to observe, without any institution, though not without some government of councell, nor without such variety, as nature it self is subject unto: Againe if by this phrase he meane that a purposed observation of an outward act, with an ayme and reference to such a thing, is of necessity required to make up a Cerem: or a Ceremonious action, in worship or otherwise, it is a miserable mistake: Instance thus: A carnall Protestant presents himself amongst such, as are at Masse, he professeth to his companions, before he goes in, and doth in the purpose of his heart seriously loath the pix and Idoll there, yet when its lifted up, he bowes as others doe: Lett any man in reason tell me, did he not use or abuse rather a Divine Ceremo. in that bowing or no? If the Rej. say yes, as he must, unlesse he will speake against all reason & truth: I then reply upon his owne grounds: That outward action which is not purposely referred, that is not a Cerem. but this action is not purposely observed with any ayme to that end for the party intended no such thing, purposed no such matter, but did it as a thing of-course, as a man should bow his knee for exercise when he is alone. 2. Peter withdrawing himself from the Gentiles at the coming of the Iewes, he did not purposely this, with reference to any Iudaicall seperation, as judging any legall pollution in joyning with the Gentiles, or holines in parting from them, and therfore he did not pra…tise any Iewish Cere. according to the Rej. conceit, but directly contrary to the text: there is no end of these absurdities.
The differen…ing terme is placed in reference to some other matter, of the substance whereof it is neither necessary cause nor part, Pag. 30.
Where he seemeth to expound that, which before he called a proper cause by a farr differing terme of a necessary cause: what should be the intention of this variation I cannot guesse: It may be the Rej. forgot, that he was in giving of accurate rules, and so fell into a loose varying of phrases: So likewise in illustrating of this difference, in stead of part he nameth a substantiall part, as distinguishing parts into substantiall and accidentall, of which addition I cannot tell what to make: How ever this is no forme or essentiall difference of a Cerem. from other actions. D. B. hath preached a thousand good sermons, in reference to his flock or people, yet I do not think, he esteemed them Cerem. of his hearers: This Paradoxe he enlargeth with many similitudes, and examples, I looked he should have alledged some scripture, from whence this might have beene gathered or concluded: at the least adjoyned some convicting argument, which might have cleared this so mayne poynt of his definition, or if none of those, that yet he would have shewed some authority or author, who had so writt and spoke, but here is deepe sylence, and we must take all upon the Drs bare word, but by the Drs leave we are purposed to trye his novellies and not to take them upon trust.
Here (1) it is justly to be faulted,The second part of the definition examined and fo…nd fa…lty against all rules of art. that he goes against all rules of art and reason, making up the cheif part of his definition, of a negative, and so in yssue tells us, what the thing is not, not what it is: For having said, that a cerem. must be in reference, the demaund might be, what reference is that, he adds it is not a cause, or a part, And any may in reason still enquire, if it be not either if those two, what is 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 Drs 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 … m…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. Its 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 C…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.Re…erence takē 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 verdi…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, 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 concl…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: Equi…y, ne…ssity requires we should pray,The differēce betweene substan…i…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 t…ach our mynds, to cary up our hearts to God, laying asyde the minority of the church, there is not a perpetuall necessity of …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 …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 worsh…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 to…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 as such, are parts of worship: every species as it is a species, is part of his genus: but divine ceremonies as such, are species of religious worship: whence that is false which the Rej. affirmes in the seventh consectary:Pag. 34. The seventh cōse…tary examined. That actions in some consideration may be reall acts of Divine worship, and as so, be no ceremonies. For its ev…dent, he doth and must needs speake of acts Ceremoniously religious, and then besyde the former argument, I would reason thus: If a man, as he doth referr a religious action to another, doth worship God, then is it a species of worship even in that reference: but as he doth referr a religious action to another, he doth worship God: ergo, that action in that reference is a species of worship: And thus much his owne words in the same consectary seeme to me to evince: The outward elements and acts in respect of the inward things they do represent and exhibite are cerem. So the Rej. Consect. 7. P. 34. But I assume, God is worshipped by them, or they be parts of worship, in that very use, and therfore as ceremonies they are parts of worship: Hence lastly the vanity of the fift consectary, is playnly discovered, as containing empty words without any worth of matter. For when its sayd: To acknowledg any thing, Pag. 33. The 5. Con…ectary examined by the way.to be ordained a Cerem. by man, to be used in the worship of God, and yet to affirme the same to be a part of that worship to which it referreth, implyes a contradiction: The answere is easy: It is confessed by all men, that Ceremo. are not part of that substantiall worship, I say that particular worship, which they do accompany, and unto which they referr as none of the types in the ould law, were either hearing, praying, beleeving, &c. and yet were reall and proper ceremonious worship, in themselves considered, as being a contradistinct species thereof: So also the Sacraments, are no part of that particular inward worship whereunto they refer: namely, fayth in God and his promises, and yet by signifying, sealing, according to Gods institution, they are true divine cere. and reall true parts of worship in the Generall: So also our humaine Cere. as the crosse, it is not, nor we affirme it to be, part of our fayth in God, or our constant obedience to him, and yet we say as its made a token to import these, and so made a teacher of these, its a ceremonious, yet a reall species of worship in the generall, though false: So that either the Consect. is to no purpose, carying only an empty sound of words, or if it be taken in a fayer sense, it will not free our ceremonies, from the charge of false worship: Thus farr we have made a little digression from the Rej. but not from the matter (Christian Reader) nay nor yet wholly from the Rej. because all this, adds still, to the manifestation and confutation of the desperate feeblenes of his definition, joyned merely out of his owne conceit, …nd vented to the world, without either proofe or au…hority.
From these premises certaine consectaries are deduced, the quality whereof may easely be guessed at, by …hat which hath beene found in the praemises viz. that …hey are either to little purpose, or false: For the conclusion being false, all the collections which hence he gathers, must needs be as untrue, so that either they are not sound, or else they take no force or foundation of …oundnes and truth from hence, if there be any in them, …nd therfore I need add no further examination, for the …ree it self falling, the boughs must needs followe: For …ny collection he makes must in this, or the like forme …e concluded: If a Ceremo. be an action externall, &c. …hen this and that and the other will follow. Let me …eason, and on the contrary syde assume: but a cerem. …s not an outward action instituted, &c. nor is that definition true, as hath beene declared by the reply: ergo, none of all those consectaries, may be concluded, can be collected therfrom.
Yet for more satisfaction sake, let us take a view of the severall; but very shortly: The first is, that therfore the same actions one at the same tymes may in severall respects be cere. & no c…re: But if the nature of a cere. doth not consist in reference or relation, as hath beene evicted before sufficiently, then the change of the respect or relation, doth not bring-in the change of a ceremony.
Second Consectary is:The second cōsectary false. That institution and observation, makes a ceremony not a naturall habitude or aptnes of any action to expresse this or that: Now if no naturall aptnesse or habitude make a Ceremo. what will the Rej. say, to things of Decency, Comlynes, and order which are ceremonies in his sense. 42. pag. and in a large sense of the word may truely be so called, do none of these arise out of the naturall aptnes and habitude of the action? The whytenes and cleannesse of the communion cloth, doth not the decency thereof yssue from the habitude of the thing, which if it was foule and nasty, would not be decent, let all institution do what it could: That a minister should turne his face to his people in the pulpitt when he preacheth, and not his back, is not this comlines in the naturall aptnes of the action: That people should stand or sitt in hearing the word, and not ly along upon their faces, doth not this yssue from the naturall aptnes of the action, without institution, is there not decency in th…se, or can institution make the contrary decent? If therfore decency and comlines of some actions, to this or that, issue from the naturall habitude, then some cerem. doe issue out of this aptnes, because these are such, and so this consect. is false.
The thyrd is: that misticall signification is not necessary to make a ceremony (as some would have it) but relation only as appeareth in diverse observances of the law: though misticall signification added, may make a double and perhaps a triple ceremony. If this be graunted no inconvenience followeth to the Repl. because the quaestion still remaineth, about double and triple Ceremon. such as the crosse is, whether it be lawfull for men, to institute such in Gods worship. And to argue, from a single Cerem. to a double, and triple, this is not from the head of parity. And as for the observances in the law, I deny all of them to have beene properly Ceremon. although they be some tyme so called improperly, and that with Iudicious Iunius on Exod. 25. Some Ceremo. are taken up to figure the truth of the thing, Aliae Ceremoniae sunt assumptae ad veritatem terū figurandarum, &c quae propriē ad figurationē pertinerent, instituto Dei, aliae verè cōsumptae, adject… que, non propter figuram rerum, sed propter naturam figutarū. Quemadmodā in his Ceremo. nijs, multa sunt, quae propriè nihil ad naturam Ceremon. faciunt, qua Ceremonia: sed tantum ad naturam rei, quae materiae aspectabilis modo, ad Ceremoniana & figuram Ceremo. nialem usurpatur.and those appertaine properly to the nature of types by Gods appointment, others are taken in, not so much, for the resemblance of the things, but for the nature of the figures: As in these Cerem. there be many things, that make nothing to the nature of a Cerem. as such, but only to the nature of the thing, which thing after the manner of some matter liable to sense, is applyed about the Ceremony and the Ceremoniall figure.
The fourth is: That the difference which some make betwixt circumstances and Ceremonies is a meere nycetye, or fiction: This is a strange nycety as ever I knew. The turning or jogging of h houre glasse in relation to the measure of tyme for a sermon, the sweeping of the church before the church me…ting, the carying of some notes for remembrance upon occ…sion, the quoting of scripture without, or by the book, and a 100. such, w…re never esteemed ceremoni…s properly so called, before men began to b…ing a myst upon religious observances, that humaine presumptions might not be discerned.
The fift hath his answere before.
Pag. 33. The 6. Consectary examined and found false.The sixt is: That divine or humaine institution doth not make an action to be a ceremony or no ceremony. These consectaries follow marvellous strangely from the premises, when the seeme to contradict both the premises, and themselves in some particulars: I would therfore intreat the Rej. to end the quarrell at his next rejoyning, and make a reconciliation betweene these.
1. To a ceremony Institution is essentiall, pag. 30.
2. It is not ap…nes of an action, that maketh it a ceremony, but Institution. Cons. 2. Pag. 32.
3. Now here we are tould that Divine, or humaine institution, do not make an action a ceremony, whence I reason thus:
A negotione omnium specterum ad negationem generis, valet cō sequentia.If neither Divine nor humaine institution make a Ceremony, then no institution doth: for all institutions are either Divine or humaine, and from the denyall of all the species to the denyall of the Genus, the consequence is good: as it is neither a beast, nor a man, therefore it is not.
But this sixt corallary saith, its neither divine nor humaine institution make a ceremony: ergo, I conclude, no institution doth make a ceremony; which is a direct contradiction to the second: which affirmes, that institution doth make a Ceremony.
The seventh hath beene discussed and confuted before in the substance of it:Pag. 33. Pag. 34. onelyonly that strange kynd of expression may here be observed as we passe by: It is not essentiall to a ceremony simplye, that it be no proper part of Divine worship: where let it be observed, that to be no proper part of worship, is a bare negation, or not being of worship: now plaine it is, and manifest to all that have but common sense, that a bare negation, cannot be essentiall to any thing, that hath being, neither simply nor comparatively. And by the same proportion, and upon the same ground, he might as well say, to be no part of worship, is not essentiall to any thing, and therfore not to a Ceremony: now to what profit, or purpose are such expressions, which serve nothing to the cause in hand, but to darken the truth with words, and to dazell the mynds of the ignorant.
The eight is; That it is not the use or end, The eight consectary largely discussed, & found false.which maketh a ceremony to be part of divine worship, or not, but institution: Divine institution maketh any circumstance a part; but humaine institution, though to the same end and use, maketh only an adjunct of divine worship, because the observance thereof cannot incurr the act of any proper worship of God. How this is a consectary following upon the premises it doth not appeare. The contrary seemeth to follow from the sixt consectary, where divine and humaine institution is denied to make a Ceremony, or no Ceremony, but rather to difference arbitrary, and necessary Cerem. For by the very like reason; Divine and humaine institution doth not make worship, or no worship, but rather maketh a diff…rence of necessary or arbitrary will worship. The reason of that is rendered, because relation doth constitute a Ceremo. And the same reason houldeth here, because relation doth constitute worship: The Institution Divine or humaine doth onelyonly difference the efficient cause, not the matter, forme, and end, wherin the essence of worship doth consist. If Gods institution did make any circumstance of worship to become worship, then the ceasing from worship should be worship, because ther were circumstances of tyme appointed, when men should cease from solemne worship: The reason which supporteth the other part of this assertion viz: That humaine institution cannot make an action part of worship, because the observance thereof, cannot incurr the act of worship, is just as much, as if it had beene so sett downe: humaine institution cannot make worship; because that which it maketh, cannot be worship. If men appoint even places, and tymes, in the same manner, to the same ends, that God did, they are worship as well (though not so good) as the other: If this were not so, then wherefore doth the Scripture tell us, of will worship, taken up at the pleasure of men, or according to the institutions, doctrines, and traditions of men? For by the Rej. his rule, there can be no such thing, and therfore it is vayne to forbidd it. This may suffice for this consectary, yet because the reflexion of it doth often occurr in the dispute. I further undertake to prove, that it is neither true in it self: nor 2. is it truely inferred from the definition, and both these charges we will indeavour to make good.
For our right proceeding to discover the falshood of the collection, when he saith: The same use and end maketh not a ceremony to be part of Divine worship, The meaning explicated in what sense it is true, that the same use and end makes a cere. part of worship:we must not understand true worship, for that all the world of orthodoxe divines, especially his opposites, against whom he rayseth this consectary, do confesse, that only the Lords institution makes divine worship true, but there is religious worship which is false: So that the meaning is, whether the same use and end of a Ceremony, make it not to be in the kynd of religious worship, as well without the institution of God, as its made true religious worship by it. Or whether: when the same use and end of a ceremony which was religious, when Gods institution came, the institution being taken away (neither I say) the same use, and end, is not now religious properly: we …ffirme against the Rej. that Divine Institution being …aken away, continue the same use, and the same end, …here is still religious worship properly though false.
Againe this also is especially to be mynded, that we …re then sayd to keepe the same use and end, not when we imploy the same thing or action: but when we use …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 …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 …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, ide… esse, the same working, and the same being, goe bot… together.
But where the same use and the same end is properl… 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 …he Rej. owne graunt elsewhere, for pag. 38. speaking of superstitious Ceremoni…s he hath these words: Ceremonies are superstitious, when men worshiping only the true God, yet place and …utt upon their owne Ceremonies, the title of Divine, as in ef…ect, when the proper service of God is placed in them, or merit, …r necessity, holines and efficacy, though by vertue of the churches institution: For what can be sayd more of Gods ordi…ances then this, nay not all this truely, I meane, for merit &c. …hence I reason diversly.
If the superstitious incroaching in Gods service, by …ppointing meanes of the same use efficacy and end with the Lords, be a breach of worship properly divine. …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 …ommaund, is even of the same kynd with the duty: but …he appointment and use of such meanes, in such a virtue …o such an end, is a breach of true worship really divine, …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 …djunct to divine worship, for an adjunct, doth not vary …he kynd, or make a new species, but only alters the …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 i… 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 appointmen… of the place of meeting,Rej. his strāg mistake. is a most miserable mistake: Hi… words are; The Lords appointment of one place for sacrifices, and of some sett dayes for the solemne worship of God a… 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. 3….or tyme, unto the …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 …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, so farr it is from following from the definition naturally, that all the cords of reason, cannot drawe them together, as it will appeare, if any man will putt it to triall, by all the topick places of invention: we will therefore rest, untill we heare what Balsame the Dr. brings to heale this wound:
The nynth and last Consectary is: The nynth Consectary grosse contradictions.That Ceremonies may in regard of their generall kynd and end be worship, so farr as they are in their kynd parts of order and decency, and yet in their particulars, not be of the substance of order, comlines, worship. We are at last therfore come to a strange reckoning.Pag. 38. Cer. are in their kynd, parts of order, & yet (as we were tould pag. 31.) that order so farr as it is order, is in that respect no ceremony. 2. A Ceremo. in respect of the genus and end is worship, and yet in the consectary immediately going before, it was peremptorily pronounced, that use and end maketh not a Ceremony part of Divine worship: I take the cause of this crosse Doctrine to be, that humaine ceremonies in divine worship, are such a crosse knott, that he who seeks to open the conveyances of it, must needs run crosse in his thoughts and words. To make this crossing more plaine, let us first debate (a little more fully) the truth of this corallarie,The Consect. opened. and then see what followeth therefrom. We here have three conclusions.
1. Ceremonies in their kynd, as they are parts of order, and decency, may be acts of religion.
2. Yet the particulars may not be of the substance of order.
3. That the particulars are not Divine; which propositions are plainly expressed in the corallary, if they be not contradictious one to another, I must confesse, I must bidd all reason and logick farewell, or else the Rej. hath a new logick, which yet never saw light: And therfore I reason thus.
If every particular have the whole nature of the Genus in it, then the generall being divine,1. Contradiction. the particulars must be divine; but every particular of order and decency are species to generall nature of order &c. therfore they have the whole nature of order in the generall; & ergo are divine: & to affirme the contrary which here is done, is to say a living creature hath sense, but the species man and beast hath none: Or; the nature of man is reasonable, but the particulars: Thom. or Ihon are not reasonable; and thus the 3. conclusion implyes a contradiction to the first conclusion.
2. Againe the second also is more grosse, if more may be added, If the generall, give his whole substance & nature to the particulars, then if ther be any substance of order, the particulars have it, but the generall nature of order gives all the substance to the particulars; ergo, they have it: the maintaining of the contrary conceit, is to bidd battell to all reason, and to deny a confessed common, and receaved principle of art.Genus est totum partibus essentiale. Generall is that kynd of whole, which gives his essence to the particulars. For now farr should a man be forsaken of common sense, who should affirme, that manhood, or the nature of man in generall, should have the substance of reason: but considered in his species and particulars. Tho. and Ihon, they should be wholly destitute of the substance of reason: And assuredly (good reader) when I considered, the wonderfull confidence of the disputer, arrogating so much subtility and learning, and yet to fall so foule and offend so heavily, against the very rudiments of logick, and principles of reason, I could not but look up to heaven, and lawfully as I could, and tremblingly remember,Isay. 29.14. that of the Prophet: That the Lord is sayd to putt out the understanding of the Prudent.
Thus we have discussed the falshood of the Corallary, we will now reason from it, for our owne advantage, taking the false graunt of the Rej. in this place.
Genus & species ad idem spectant predicamentum.Every species under a commaund, stands by virtue of the same commaund the Genus doth, as that is a common rule in reason, the generall and speciall appertaine to the same place, and it is a rule in Divinity receaved without gaynsaying: the generall commaund by the same stroke and compasse comprehends all the particulars under it: and when that, by way of precept is enjoyned, all the rest by the same rule, & by virtue of the same commaund, are also required. We must preserve the life of our Brother, that is the generall of the 6. Commaund, by the same precept, all the particulars of wayes and meanes which are the specialls of preservation, are required: but the particulars of order and decency are under the generall of order and decency; ergo, these particulars stand by virtue of the same commaund they do. And by the Rej. graunt, these standing by a commaund of divine worship, and being proper acts thereof: ergo, it must needs follow that the particulars stand by vertue of the commaund of Divine worship, and are proper acts thereof: we see by this tyme whither the Drs. Divinity hath brought him.
Againe, if they be so commaunded, and be such proper acts of worship: of such acts the Rej. confesseth the Negative arg. from Scripture concludeth well. Such acts of proper worship cannot be imposed by man or the Church, significant ceremonies, which cary such acts of worship, are unlawfull, and thus by one graunt, he hath yeilded there of the arguments, which he strives after to answere and to overthrowe.