Uniformity in Human Doctrinal Ceremonies, hammond 35 – hammond 38
Dr. Hammond. ſect. 43, 44, 45, 46, 47, 48.
But there is yet a ſecond charge behind againſt my rendering foreign, according to appointment] which he hath managed in theſe words.
44. As for the other part of the words, Let all things be done in order; Ames in the place forementioned ſheweth, that order requireth not ſuch Ceremonies as ours, and he giveth this reaſon, becauſe order requireth not the inſtitution of any new thing, but onelyonly the right placing, and dispoſing of things, which are formerly inſtituted: and this 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 foreign (ſaith he) literally import, according unto appointment, foreign ſometimes ſignifies to appoint, as Match. 28.16. Acts 22.10, and 28.23. And wee may hereupon argue à conjugatis, that foreign may bee ſometimes rendered appointment. But becauſe it may ſometimes be rendered appointmen…, will it therefore follow that it muſt be ſo rendred in this place?
We may ſay as well as the Doctor, that the words foreign literally import according unto order, as order is taken ſtrictiy 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 propheſy 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 confuſion. 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. hath 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 cuſtome and order here, are taken in ſuch a latitude, as that they include not onelyonly 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 onelyonly 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 breif, 1. By giving the reaſon of my rendring, 2. By evidencing, that if the vulgar were acknowledged the righter rendring, yet my cencluſion 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 foreign literaly and properly ſignifies (according to ordination or appointment) foreign [according to] not (in) and foreign [an ordinance or conſtitution] millions of times in authors, and foreign [ord…rly, or in order] lying more conſonant with foreign, …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 he prepends to be poſſible alſo, were indeed the onelyonly poſſible, or (by way of ſuppoſition, but not conceſſion) if foreign] 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 forbidding all confuſion in Ecclefioſtical affaires, muſt by conſequence be 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 foreign in order. 2. Few mortals perhaps, beſides your ſelf, have read foreign 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 foreign ſignifieth literally & properly order in oppoſition to confuſion.
But foreign you ſay ſignifieth according to, not in. But Stephanus in the book, but now mentioned, will furniſh the Reader with ſtore of inſtances, wherein, foreign 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 foreign 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 no…ne unto which it is joined, may be paraphraſed, by an adverb, and ſo foreign may be as much as, orderly.
Adde unto all this, that foreign 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 foreign 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 of both Tranſlators, and Commentators, though, as you obſerve in the foregoing ſection, foreign lye more conſonunt in ſound with foreign, for I doe not think that the Apoſtle was bound alwayes to obſerve Paronomaſies.
Dr. Hammond. ſect. 48, 49.
I proceed then to the ſecond thing, that if what he pretends to be poſſible alſo, were indeed the only poſſible, or (by way of ſuppoſition, but not conceſſion) if foreign did really import no more than in Order, as that is oppoſed to diſorder or confuſion, yet, I ſay, it will ſoon appear, that the Apoſtles commanding ſuch order, or orderlineſſe, and forbidding all confuſion in Eccleſiaſticall affaires, muſt by conſequence be interpreted to command the inſtituting and obſerving Vniformity of Ceremonies in a Church. This I thus deduce.
Firſt there is no poſſibilitie of worſhiping God externally and publickly, without uſe of ſome Ceremonies, or circumstances of time, place, and geſtare, &c.
2. There is no poſſibility of order in a multitude, without uniformity in the ſame circumſtances.
3. There is as little poſſibility of uniformity among many, without either agreement one with another, or direction of ſome ſuperior to them all, what ſhall by all be uniformely performed.
4. The agreement one with another, if it be only voluntary, and ſuch, as by which none are obliged, no way ſecures the end; but if it be ſuch an agreement, that every ſingle perſon is obliged to obſerve, then ſtill is that a law of that body, as of a councel, &c. and as truely ſo, as the conſtitution of a ſingle Prelate can be thought to be. And ſo the concluſion regularly followes, that to the preſerving but of order, or orderlineſſe in a Church, it is neceſſary, there be appointment, what ſhall by all be uniformity performed; confuſion anavoidably coming in, where no certain rules are preſeribed for uniformity. What can be denyed in this proceſſe I foreſee not.
Here it ſhall ſuffice to note, that time, place, and ſuch like circumſtances, are ſo manifestly neceſſary in their kind, that the particulars may be deduced from them, by particular conſiderations, without any inſtitution; but no man can deduce our Ceremonies from thoſe kinds named. Mans will is the only reaſon, of them, as Gods will is the only reaſon of Ceremonies truly divine by inſtitution. No man can conclude thus: we muſt every where have ſome garment, and therefore in England a Surplice. We muſt alwaies in Baptiſme, have ſome admonition to profeſſe the faith, and iherefore in England, a Croſſe. We must uſe reverent geſtures in receiving the holy communion; and therefore in England we muſt kneel in the act of receiving. But we may conclude thus; we muſt have a fit place to meet in, and this place is generally fitteſt for our Congregation, therefore we must have this. We muſt have a convenient time to meet in, and this hour is generally most convenient for our Congregation: therefore this. The Monks may as well conclude: we muſt have ſome garments; therefore we muſt in one order have black; in another white; in a third, black over white, or white over black; in a fourth, gray; a fifth, party coloured; in ſome, all woollen; in ſome, all linnen; &c. ad infinitum, as well (I ſay) every whit, as the Rejoynder can conclude from a garment, to a Surplice; from admonition, to the ſign of the Croſſe, or from reverence in a table-gesture; …o kneeling.
Jeanes.
Though you cannot ſee what can be denied in this proceſs, yet he that runs may read what is conſtantly denied by the Non-conformiſts, if he ever read their books: they deny over and over, over and over &c. Your two firſt concluſions if applied unto the Ceremonies in queſtion: Indeed they grant, that circumſtances of time, place, order and decency, and the like, are neceſſary genere in their kind, but theſe, I will tell you, are not the Ceremonies in controverſy; the Ceremonies which they oppoſe are not circumſtantial, but doctrinal, of moral ſignification, and the mere diviſes of men, ſuch as the ſurplice, Croſs, &c. And you may affirm, but can never prove, that there is no poſſibility of worſhipping God externally, and publickly without ſuch ceremonies, for it is manifeſt, that ſuch Ceremonies are not neceſſary in their kind. In hoc vertitur cardo controverſiae: therefore if you can prove this, we ſhall yield you the cauſe, and ly proſtrate at your feet to be trampled upon and triumphed oven: and until this proof be made, you can never regularly inferre, that to the preſerving but of order or orderlyneſs in a Church, it is neceſſary there be appointment, what humane religious Ceremonies ſhall by all be uniformely performed.
If you ſhall ſay that by Ceremonies you underſtand onelyonly circumſtances of time, place, decency, order, and the like, I ſhall confeſſe my-ſelfe to be miſtaken, but muſt withall for my own diſcharge averre, that you alone are guilty of this my miſtake, for who could reaſonablely imagine that in a controverſy with the oppoſers of Ceremonies, you ſhould exclude from the Ceremonies mentioned by you, all ſuch Ceremonies as they oppoſe.
Your ſecond concluſion call's for confirmation, and until you ſhall bethink your ſelfe of ſome reaſon to confirme it, I ſhall offer againſt it theſe following inſtances, unto which it is no difficult matter to adde many more; ſuppoſe the members of Churches in a City meet at nine of the clock for Gods worſhip, and in the Country Pariſhes adjoining, where many people live at a great diſtance from their Churches, they meet at tenne or halfe an houre after nine, nay in the ſame Church at one and the ſame time, whilſt the word of God is read or preached, thoſe that ſit in ſeats may have their heads uncovered, and thoſe that ſtand in allies may keep on their hats the whole Sermon time, becauſe the crowd or throng may render it in convenient to keep them off▪ Now in both theſe inſtances there is not uniformity in the ſame circumſtances, and yet there may be order obſerved, and confuſion may very well, notwithſtanding, be avoided in all the parts of Gods worſhip and ſervice.
But to give an inſtance ad hominem out of Parker, ſome of our Churches in England had Organs, ſome not; ſome diſcant and broken ſinging, ſome plaine; here was no uniformity, but you will not, I beleeve, ſay, that there was confuſion. This point of uniformity in rites and Ceremonies, the Reader may find at large debated in the now mentioned Mr. Parker Treat. of the Croſs part 2. pag. 91. uſque ad 99. Theſe two concluſions being thus overthrowne, I need not ſtay upon the following, which will be uſeleſſe and impertinent, without the two former be preſuppoſed as true.
Dr. Hammond. ſect. 50. 51, 52, 53, 54.
What can be denied in this proceſſe, I foreſee not, yet when 'tis granted, one reſerve Mr. J. hath ſtill left him. For ſaith he, if it were granted that foreign ſignifies appointment or ordination, yet ſtill it will be incumbent on the Dr. to prove that this extends not onelyonly to the cuſtomes and appointments of the Apoſtolicke Churches, but alſo to the Churches of the ſucceeding ages. And my anſwer to this will conclude this whole debate.
51. Firſt then I acknowledge, that it is not here neceſſarily ordained by the Apoſtle, that all the Churches of ſucceeding ages ſhould inſtitute Ceremonies in worſhip, for, provided thoſe Ceremonies were once inſtituted, all that this text inforces, is uniforme obedience to them.
52. But then Secondly, When for many circumstances of Gods worſhip, there is n… order particularly taken by Chriſt and his Apoſtles, as in what geſture publicke ſupplication ſhall be addreſt, in what, lauds and hymnes, and confeſſion of the faith, &c. And yet the rule is given by them, that all ſhall be done according to appointment, and more over in other places, that obedience be paid to thoſe ſuperiors, which watch over our ſoules; and when thoſe rules are not given onelyonly to the perſons that then lived in the Church of Corinth, &c. But to all that ſhould ever live in that, and in all other Churches, it can not then be deemed, either that there were no ſuperiors deſigned to ſucceed Chriſt, and his Apoſtles in the ordering of his Church, or that they ſhould not foreign, ſet in order the things that were wanting, ſuch as the Ap…ſtles had left undiſpoſed of, or that inferiors ſhould not be bound to obey them Ʋniformely, when they thus gave order to them.
53. When we are commanded to obey our parents, civil as well as natural, by a Law given by God to Moſes, or by Chriſt to his Diſciples, can it be ſtrange, that we that lived not in either of thoſe ages ſhould thereby be obliged, when God in his providence hath given Fathers of both kinds (as well as them) regularly preſiding over us, and making uſe of that liberty that is preſumed in all parents, viz. to give Commands, and expect obedience from their children? Certainely it cannot: and as little can it be doubted, either whether our eccleſiastical parents have power to inſtitute in things omitted, & thereby remitted to their care by the Apoſtles, or whether we their obedient children, that are commanded to act foreign according to appointment, ſhould from time to time be diſobliged, and free to diſobey them in whatſoever they appoint us.
54. 'Tis granted him, if he pleaſe, that what Christ, and his Apoſtles have already preſcribed, ſhould not be repealed by thoſe, that thus ſucceed them; ſhould they raſhly aſſume that power, they would not in ſo doing act foreign, whether regularly, or according to appointment; but for the foreign in which they have made no rules, but left order to Titus, &c. (i e. by parity of reaſon, to the Biſhop in every Iſland) to make them, here what power is left them, may certainely with perfect ſafety be exerciſed by them, and that neceſſarily inferres our obligation to yeild obedience to their exerciſes of them.