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The fift Argument against the Lavvfulnesse of the Ceremonies, taken from the mysticall and signi∣ficant nature of them.
THat mysticall significations are placed in the controverted Cere∣monies, [Sect. 1] and that they are ordained to be sacred Signes of Spiri∣tuall misteries, to teach Christians their duties, and to expresse such holy and heavenly affections, dispositions, motions and desire, as are
and should be in them; it is confessed and avouched by our Oppo∣sites. y Saravia holdeth that by the signe of the Crosse we pro∣fesse our selves to be Christians. z B. Morton calleth the Crosse, a signe of constant profession of Christianity. a Hooker cal∣leth it Christ his marke, applied unto that part, where bashfullnesse appeareth, in token that they which are Christians should be at no time ashamed of his ignominie. b Dr. Burgesse mantaineth the using of the Surplice, to signify the purenesse that ought to be in the Minister of God. Paybody will have Kneeling at the Lords Supper to be a signi∣fication of the humble and gratefull acknowledging of the benefites of Christ. The prayer which the English Service Booke appointeth Bishops to use, after the confirming of Children by the imposition of hands, avoucheth that Ceremony of confirmation for a signe whereby those children are certificed of Gods favour and goodwill towards, them. In the generall, d Our Opposites defend that the Church hath pover to ordaine such Ceremonies, as by admo∣nishing men of their duty, and by expressing such spirituall and heavenly affections, dispositions, motions, or desires, as should be in men, doe thereby stirre them up to greater fervor & devotion.
But against the lawfullnesse of such misticall and significant Cere∣monies, thus we dispute, first, a cheif part of the nature of Sacra∣ments is given unto those Ceremonies, when they are in this ma∣ner appointed to teach by their signification. This reason being alledged by the abridgment of the Lincolne Ministers, e Paybody answereth, that it is not a bare signification that makes a thing par∣ticipate of the Sacraments nature, but such a signification as is Sa∣cramentall, both in what is signified and how. Ans. 1. This is but to begge the question, for what other thing is alledged by us, but that a Sacramentall signification is placed in those Ceremo∣nies we speake of? 2. What calls he a Sacramentall signification, if a misticall resemblance and representation of some spirituall grace which God hath promised in his Word, be not it. And that such a signification as this is placed in the Ceremonies, I have allready made it plaine; from the testimonies of our Opposites. This (sure) makes those Ceremonies, so to encroach upon the confines and [Sect. 2] praecincts of the nature and quality of Sacraments, that they usurpe something more then any Rites which are not appointed by God himself can rightly doe. And if they be not Sacraments, yet saith f Hooker, they are as Sacraments. But in Augustines Dialect, they are not only as Sacraments, but they themselves are Sacra∣ments. Signa (saith the Father) cum ad res divinas pertinent Sa∣menta appellantur. Which Testimony so masters Dr. Burgesse that he breaketh out into this witlesse answer, g that the meaning of Augustine was to shew, that the name of Sacraments, belongeth properly to Divine things, and not to all Signes of holy things. J
take, he would have said, belongeth properly to the Signes of Divin•…•… things.
And here, beside that which Ames hath said against him, J adde that these two things, 1. That this distinction can not be conceived, which the Dr. maketh betwixt the Signes of Divine things, and the Signes of Holy things.
2. That his other distinction can as little be conceived, which impor∣teth that the name of Sacraments, belongeth to Divine things pro∣perly, and to all Signes of Holy things unproperly.
Lastly, if we call to mind that which hath been evinced before, namely, that the Ceremonies are not only thought, to be mistically significant, for setting forth and expressing certaine spirituall gra∣ces, but also operative and availeable to the begetting of those gra∣ces in us, if not by the worke wrought, at least by the worke of the worker; for example that the Signe of the Crosse, is not only thought by our Opposites, to signify that at no time we should be ashamed of the ignominy of Christ, but is also esteemed h to be a meane to worke our preservation from shame, and a most effectual teacher, to avoid that which may deservedly procure shame: And that Bi∣shopping is not only thought, to be a Signe for certifying young children of Gods favour, and good will towards them; but also an exhibitive Signe, whereby i they receive strength against sinne and tentation, and are assisted in all vertue.
If these things, I say, we call to mind, it will be more manifest, that the Ceremonies are given out for sacred Signes of the verie same nature that Sacraments are off. For the Sacraments are called by Divines, commemorative, representative, and exhibitive Signes; and such Signes are also the Ceremonies we have spoken of in the opinion of Formalites.
Misticall and significant Ceremonies, (to proceed to a second reason) ordained by men, can be no other but meere delusions, and [Sect. 3] serve only to feed mens minds with vaine conceits. For to what other purpose doe Signa instituta serve, if it be not in the power of him who gives them institution, to give, or to worke that which is signified by them?
Now, it is not in the power of Prelats, nor of any man living, to give us these graces, or to worke them in us, which they will have to be signified by their Misticall and Symbolicall Ceremonies. Where∣fore k Beza saith well of such humane rites as are thought to be significant; Quum nulla res signis illis subsit, proptereà quòd vnius Dei est promittere, & suis promissionibus sigillum suum opponere: consequi∣tur omnia illa commenta; inanes esse larvas, & vana opinione miseros homines, illis propositis signis deludi. l D. Fulk thinkes he hath al∣leadged enough against the significative and commemorative vse of the Signe of the Crosse, when he hath said, that it is not ordained
of Christ nor taught by his Apostles: from which sort of reasoning it followeth, that all siginficant Signes which are not ordained of Christ, nor taught by his Apostles, must be vaine, false, and supersti∣tious.
Thirdly, to introduce significant sacred Ceremonies into the [Sect. 4] New testament, other then the holy Sacraments of Gods owne in∣stitution, were to reduce Iudaisme, and to impose vpon us againe the yoke of a Ceremoniall Law, which Christ hath taken off.
Upon this ground doth m Amandus Polanus reprehend the Popish Cleargy, for that they would be distinguished from Laicks by their Preistly apparell, in their holy actions, especially in the Masse. Illa ve∣stium sacerdotalium distinctio & varietas, erat in veteri Testamento typica: Veritate autem exhibita, quid amplius typos requirunt.
Upon this ground also doth n Perkines condemne all humane sig∣nificant Ceremonies. Ceremonies, saith he, are either of figure and signification, or of order. The first are abrogated at the comming of Christ, &c.
Upon the same ground doth o Chemnitius condemne them, Quod vero praetenditur, &c. But whereas, saith he, it is pretended that by those Rites of mens addition, many things are profitably signified, ad∣monished, and taught: Hereto it may be answered, that figures doe properly belong to the Old Testament: but those things which Christ would have to be taught in the New Testament, he would have them de∣livered and propounded, not by shadowes, but by the light of the Word. And we have a promise of the efficacy of the Word, but not of figures in∣vented by men.
Vpon the same ground p Iunius findeth fault with Ceremonies u∣sed for signification. Istis elementis mundi (& vocantur Col. 2.) Do∣minus & Servator noluit nec docuit, Ecclesiam suam infermari.
Lastly, we will consider the purpose of Christ, whiles he said to the Pharises, q The Law and the Prophets were vntill Iohn: from that time the Kingdome of God is preached. He had in the Parable of the unjust Steward, and in the application of the same, spoken somewhat contemptibly of riches: Which when the Pharises heard, they de∣rided him, and that for this pretended reason (as is evident from the answer which is returned unto them,) because the Law promises the worlds goods, as rewards and blessings to the people of God, that by the temporall things, which are set forth for types and shaddowes of aeternall things, they might be instructed, helped and ledde as it were by the hand, to the contemplation, desire and exspectation of those heavenly and aeternall things, which are not seene. Now, Christ did not only rip up the hypocrisy of their hearts, Vers. 15. but also gave a formall answer to their praetended reason, by shewing them how the Law is by him perfected, Vers. 16. yet not destroyed, Vers. 17. Then, will we observe how he teacheth, that the Law and the
Prophets are perfected, and so our point shall be plaine. The Law and the Prophets were untill John. i. e. they did typifie and prophesie concerning the things of the Kingdome of God until John, for before that time the faithfull only saw those things afarre off, and by types, shaddowes, and figures, and the rudiments of the world were taught to know them; But from that time the Kingdome of God is preached. i. e. the people of God are no lōger to be instructed cōcerning the things of the Kingdome of God, by outward Signes, or visible shaddowes and figure, but only by the plaine Word of the Gospell, for now the Kingdome of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is not typified as before, but plainly preached, as a thing exhibited to us, and present with us. Thus we see, that to us, in the dayes of the Gospell, the word only is appointed, to teach the things belonging to the Kingdome of God.
If any man reply, that though after the comming of Christ, we [Sect. 5] are liberate from the Iewish and typicall significant Ceremonies, yet ought we to embrace those Ceremonies, wherein the Church of the New Testament placeth some Spirituall signification.
I answer. 1. That which hath been said in this Argument, hol∣deth good against significant Ceremonies in generall. Otherwise when we reade of the abrogation of the Ceremoniall Law, we should only understand the abrogation of those particular ordinan∣ces, which Moses delivered to the Iewes, concerning the Ceremo∣nies that were to endure to the comming of Christ; and so not∣withstanding all this, the Church should still have power to set up new Ceremoniall Lawes in stead of the old, even which & how many she listeth.
2. What can be answered to r that which the Abridgement pro∣poundeth touching this matter? It is much lesse Lawfull, (say those Ministers,) for man to bring significant Ceremonies into Gods worship, now, then it was under the Law. For God hath abrogateth his owne (not only such as prefigured Christ, but such also as served by their signi∣fication, to teach morall duties,) so as now (without great sinne) none of them can be continued in the Church, no not for signification. Whereupon they inferre: If those Ceremonies which God him∣selfe ordained, to teach his Church by their signification, may not now be used, much lesse may those which man hath devi∣sed.
Fourthly, sacred significant Ceremonies devised by man, are to [Sect. 6] be reckoned among those Images forbidden in the second com∣mandement. s Polanus saith, that omnis figura illicita is forbidden in the second Commandement. t The Professours of Leyden call call it Imaginem quamlibet, sive mente conceptam, sive manu effictam.
I have shewed v else-where, that both in the writings of the Fa∣thers,
and of Formalists themselves, Sacraments get the name of Images; and why then are not all significant and holy Ceromonies to be accounted Images? Now, the 2. Commandement forbiddeth Images made by the Lust of man (that I may use x Dr. Burgesse his phrase,) therefore it forbiddeth also, all religious similitudes, which are homogeneal unto them. This is the inference of the Abridgement; whereat y Paybody starteth, & replieth that the gestures which the people of God used in circumcision and Baptisme, the renting of the garment used in humiliation and prayer Ezra. 9. 5. 2 Kings 22. 19. Ier. 36. 24. lifting up the hands, kneeling with the knees, uncovering the head in the Sacrament, standing and sitting at the Sacrament; were and are significant in worshipping, yet are not forbidden by the 2. Commandement.
Answ. There are three sorts of Signes here to be distinguished. 1. Naturall Signes: so smoake is a signe of fire, and the dawning of the day a signe of the rising of the Sunne. 2. Customable signes, and so the uncovering of the head, which of old was a signe of preemi∣nence, hath through custome become a signe of subjection. 3. Vo∣luntary signes, which are called Signa instituta; these are either Sa∣cred or Civill. To appoint Sacred Signes of heavenly misteries or spirituall graces, is Gods owne peculiar, and of this kynd are the ho∣ly Sacraments. Civill Signes for civill and morall uses, may be and are commendably appointed by men, both in Church and Com∣mon-wealth, and thus the colling of a Bell, is a signe given for as∣sembling, and hath the same signification both in Ecclesiasticall and Secular assemblings. Now, besides the Sacred Signes of Gods owne institution, we know that naturall Signes have also place in Divine worship; thus kneeling in time of Prayer signifieth the submission of our hearts & mindes, the lifting up of our eyes and hands, signifieth the elevation of our affections, the renting of the garments signified the renting of the heart by sorrow, standing with a religious respect to that which is before us, signifieth veneration or reverence, sitting at table signifieth familiarity & fellowship. For which of you, z saith our Master, having a servant plowing or feeding cattell, will say unto him by and by, when he is come from the field, goe and sit downe to meate. All these signes have their significations from nature. And if it be said that howbeit sitting at our common-tables be a signe naturall, to sig∣nify familiarity amongst us, yet nature hath not given such a signifi∣cation to sitting at the Lords-Table; I answer, that fitting is a natu∣rall signe of familiarity, at what Table soever it be used. At the Heavenly Table in the Kingdome of Glory, familiarly is ex∣pressed and signifyed by sitting Math 8. 11. Many shall come from the East and West, and shall sit downe with Abraham, &c. Much more then at the Spirituall Table in the Kingdome of Grace.
The difference betwixt other common tables, & the Lords Table, cā inferre no more, but that with great humility we ought to addresse our selves unto it: yet still we are to make vse of our familiarity with Christ ut tanquam in eodem toro accumbentes, as saith a Chrysostome. Wherefore we doe not there so looke to Christ, in his Princely Throne and glorious Majesty, exalted farre above all principalities and powers, as to forget that he is our loving and kinde Banqueter, who hath admitted us to that familiar fellowship with him which is signifyed by our sitting at his table.
Secondly, customable Signes have likewise place in Divine Ser∣vice, for so a man comming into one of our Churches, in time of publike Worship, if he see the hearers covered, he knowes by this customeable signe, that Sermon is begunne.
Thirdly, civill or morall Signes instituted by men, for that common order and decency, which is, respect both in civill and sacred actions, have also place in the acts of Gods worship. Thus a Basen and a Lauer set before a Pulpit, are signes of Baptisme to be ministred: but common decencie teacheth us to make the same use of Basen and a Lauer in civility, which a minister maketh of them in the action of Baptising. All our Question is about Sacred Mysticall Signes. Every Signe of this kinde, which is not ordained of God, we referre to the Imagerie forbidden in the 2. Commaundement. So that in the tossing of this Argument Paybody is twise nought: neither hath he said ought, for evincing the lawfullnesse of sac•…•…ed significant Cere∣monies ordained of men, which we impugne.
Fiftly, the significancy and teaching office of mysticall Ceremo∣nies invented by men, must be drawne under those Doctrines of men [Sect. 7] condemned in the Gospell. Wherefore was it that the diverse wash∣ings of the Pharises were rejected by Christ, as a vaine worship? Was it not, because they were appointed for Doctrines? In vaine, b saith he, doe they worship me teaching for Doctrines, the Commaunde∣ments of men.
The diverse washings commaunded in the Law were foresigni∣fying to the people, and for teaching them, what true and inward holinesse God required of them. Now, the Pharises when they multiplied their washings of Hands, of Cups and Pots, Brasen Ves∣sells and Tables, had the same respect of significancy before their eyes. Neque enim alio spectabant (that I may use the words c of a For∣malist) quam ut se sanctitatis studios•…•…s hoc externo ritu probarent. Neither have we any warrant to thinke that they had another res∣pect then this. But the errour was in their addition to the Law, and in that they made their owne Ceremoniall washings, which were only the commaundements of men, to serve for Doctrines, Instruc∣tions and Significations. For those washings, as they were signifi∣cant and taught what holinesse or cleannesse should be among the
people of God, they are called by the name of worship: and as they were such significant Ceremonies as were only commanded by men, they are reckoned for vaine worship.
And further I demand, why are the Colossians d rebuked, for subjecting themselves to those ordinances, Touch not, Taste not, Handle not? We see that those ordinances were not bare cōmande∣ments, but commandements vnder the coulour of Doctrines; To wit, as the law commanded a difference of meats, for signifying that holinesse which God would have his people formed vnto: so these false teachers would have the same to be signified and taught by that difference of meats & abstinence, which they of themselves & with∣out the commandement of God, had ordanied.
Moreover, if we consider how that the Word of God is given vnto us, e for doctrine, for reproofe, for correction, for instruction in righ∣teousnesse, that the man of God may be perfect, thoroughly furnished unto all good works: It can not but be evident, how superfluously, how superstitiously, the office of sacred teaching and misticall signifi∣cation, is given to dumbe and lifelesse Ceremonies, ordained of men, and consequently how justly they are taxed as vaine worship. We hold therefore with the worthiest f of our Divines, nullam Doctri∣nam, nullum saorum signum debere inter pios admitti, nisi a Deo pro∣fecta esse constet.
To these reasons, which I haue put in order against mens signifi∣cant Ceremonies, I will adde a pretty History before I goe further.
g When the Superior of the Abbey of Saint Andrewes was disputing with John Knox, about the lawfullnesse of Ceremonies devised by the Church, to decore the Sacraments and other service of God: Knox answered, The Church ought to doe nothing but in faith, and ought not to goe before, but is bound to follow the voice of the true Pastour. The Superior replied, that every one of the Ceremo∣nies hath a Godly signification, and therefore they both proceed from faith, and are done in faith. Knox replyeth, it is not enough, that man invent a Ceremony, and then give it a signification according to his pleasure; for so might the Ceremonies of the Gentiles and this day the Ceremonies of Mahomet be maintained. But if that any thing pro∣ceed from faith, it must have the Word of God for the assurance, &c. The Superior answereth, will ye bind us so strait, that we may doe nothing without the expresse Word of God. What and I aske drinke? thinke ye that I sinne? and yet I have not Gods Word for me.
Knox here telleth him, first, that if he should either eate or drinke without the assurance of Gods Word, he sinned, for saith not the Apostle, speaking even of meate and drinke, that the creatures are sanc∣tified vnto men by the Word and Prayer? The Word is this: all things are cleane to the cleane: Now let me heare thus much of your Ceremo∣nies, and I shall give you the argument?
But secondly, he tells him that he compared indiscreetly toge∣ther Prophane things with Holy, and that the Question was not of meate and drinke, wherein the Kingdome of God consisteth not, but of matters of religion, and that we may not take the same free∣dome in the vsing of Christs Sacraments, that we may doe in eating and drinking, because Moses commanded, all that the Lord thy God commandeth thee to doe, that doe thou to the Lord thy God; adde nothing to it, diminish nothing from it. The Supprior now saith, that he was dry, and thereupon desireth the gray friar Arbugkill to follow the Argument. But he was so pressed with the same, that he was con∣founded in himself, and the Supprior ashamed of him.
Dicite Io Paean, & Io bis dicite paean.
As for the examples alledged by our Opposites out of Scripture, [Sect. 9] for Iustifying their significant Ceremonies; they have been by our Propugners of Evangelicall simplicity, so often & so fully answered, that here I need doe no more but point at thē. Of the days of Purim, and Feast of Dedication I am to speake afterward. In the meane while, our Opposites can not by these examples, strengthen thēselves in this present Argument, except they could prove that the feast of Dedication was lawfully instituted, & that the dayes of Purim were appointed for a religious festivity, and that vpon no such extraordi∣nary warrant as the Church hath not ever and allwayes. The rite which Abraham commanded his servant to vse, when he sware to him namely the putting of his hand vnder his thigh, Gen. 24. 2. maketh them as litle help: for it was but a morall signe of that civill subiecti∣on, reverence, and fidelity, which Inferiors owe unto Superiors, ac∣cording to the judgment of Calvine, Iunius, Pareus, and Tremellius, all vpon that place. That Altar which was built by the Reubenites Gadites, & halfe Tribe of Manassch, Ios. 22. had (as some thinke) not a religious, but a morall vse, and was not a sacred, but a civill signe to witnesse that those two Tribes and the halfe, were of the stocke and linage of Israell: which if it were once called in question, then, their feare (deducing the connexion of causes and consequents,) led them in end to forecast this issue, Jn time to come, your chil∣dren might speake vnto our children, saying, what have you to doe with the Lord God of Jsraell, for the Lord hath made Jordan a border betwixt vs and you, &c. Therefore to prevent all apparent occa∣sions of such doolfull events, they erected the patterne of the Lords Altar, h vt vinculum sit fraternae conjunctionis.
And besides all this, there is nothing which can vrge vs to say, that the two Tribes and the halfe, did commendably, in the erecting of this Altar i Calvine finds 2 faults in their proceeding. 1. In that they attempted such a notable & important innovation, without advising with their brethren of the other Tribes, & especially without enqui∣ring the will of God by the high Priest. 2. Where as the Law of God
commaunded only to make one Altar, forasmuchas God would be worshipped only in one place; they did inordinatly, scan∣dalously, and with appearance of evill, erect another Altar, for every one who should looke upon it, could not but presently thinke, that they had forsaken the Law, and were setting up a strange and degenerate Rite. Whether also, that Altar which they set up for a patterne of the Lords Altar, was one of the Ima∣ges forbidden in the. 2. Commandement, I leave it to the Iudici∣ous reader, to ruminate upon. But if one would gather from vers. 33. that the Priest, and the Princes, and the children of Israel, did allowe of that which the two Tribes and the halfe had done, because it is said, the thing pleased the children of Israel, and the children of Israel blessed God, and did not intend to goe up against them in battell.
I answere, the Hebrew text hath it thus. And the word was good in the eyes of the children of Israell &c. That is, the children of Israel blessed God, for the word which Phinehas and the ten Prin∣ces brought to them, because thereby they understood that the two Tribes and the halfe, had not turned away from following the Lord, nor made them an Altar for burnt offerings or Sacrifice; which was enough to make them (the nine Trybes and a halfe) desist from their purpose, of going up to warre against their bretheren, to shedde their bloud. Againe when Phinehas and the ten Princes say to the Reubenites, Gadites, and the halfe Tribe of Manasseh; this day we perceive that the Lord is among us, because ye have not com∣mitted this trespasse against the Lord, vers. 31. they doe not exempt thē from all preuarication; only they say signanter, this trespasse, to wit of turning away from the Lord, and building an Altar for Sacrifice, whereof they were accused. Thus we see, that no approbation of that which the two Tribes and the halfe did, in erecting the Altar, can be drawne from the text.
But to proceed our Opposites alleadge for another example a∣gainst [Sect. 10] us, a new Altar built by Solomon 1. Kings. 8. 64. In which place there is no such thing to be found, as a new Altar built by Solomon: but only that he sanctified the pavement of the inner Court, that the wholle Court might be as an Altar, necessity so requiring, because the Brazen Altar of the Lord was notable to containe so many Sacrifices, as then were offered. The building of Synagougs can make as litle against us.
For. 1. After the Tribes were setled in the land of promise, Sy∣nagougs were built, in the case of an urgent necessity, because all Israel could not come every Sabbath day, to the reading and expounding of the Law, in the place which God had chosen, that his Name might dwell there. what hath that case to doe with the addition of our unnecessary Ceremonies?
2. Jf Formalists will make any advantage of the building of Syna∣gogus they must prove that they were founded, not upon the ex∣traordinary warrant of Prophets, but upon that ordinary power which the Church retaineth still. As for the Love-feasts used in the primitive Church. 1. They had no religious state in Divine worship, but were used only as morall signes of mutuall Charity. k The Rhemists will have them called C•…•…nas dominicas. But what-saith Cartwright against them? We grant that there were such feasts used in times past, but they were called by the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Love-feasts, not by the name of the Lords Supper: nei∣ther could one without Sacriledge give so holy a name to a common Feast, which never had ground out of the Word, and which after for just cause was thrust out by the word of God. 2. If it be thought, that they were used as Sacred Signes of Christian Charity, because they were eaten in the Church. I answere, the eating of them in the Church is forbidden by l the Apostle. what? saith he, have ye not houses to eat and to drink in? or despise ye the Church of God? Aperte vetat saith m Pareus, commessationes in Ecclesia, quo∣cunque fueo pingantur. Vocabant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 charitates: sed nihil minus erant. Erant schismatum fomenta. Singulae enim sectae suas instituebant. And alitle after. Aliquae Ecclesiae obtemperasse vi∣dentur. Nam Iustini temporibus Romana Ecclesia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non ha∣buit. Concerning the kisse of charity used in those times, 2. Cor 13, 22. we say in like maner, that it was but a morall signe of that reconciliation, friendship, and amity, which shew it self as well at holy assemblies, as other meetings, in that kynd and courtisie, but with all chaste salutation, which was then in use.
As for the vails wherewith the Apostle would have women covered [Sect. 11] whileas they were praying (that is in their hearts following the publike and common prayer) or prophecying (that is singing. 1. Sam. 10. 10. 1. Chron. 25. 1.) they are worthy to be covered with shame as with a garment, who alleadge this example for sacred significant Ceremonies of humane Institution. This covering was a morall signe, for that comely and orderly distinction of men and women, which civill decency required in all their meetings: where∣fore, that distinction of habits, which they used for decency and comlinesse in their common behaviour and conversation, the Apostle will have them, for the same decencie and comelinesse, still to retaine, in their holy Assemblies. And further the Apostle sheweth, that it is also a naturall signe, and that nature it self tea∣chet it: therefore he urgeth it both by the inferiority or subjection of the woman vers. 3. 8. 9. (For covering was then a signe of sub∣jection,) and by the long haire which nature gives to a woman vers. 15. Where he would have the artificiall covering, to be fas∣hioned in imitation of the naturall. What need we any more?
Let vs see natures institution, or the Apostles recommendation for the controverted Ceremonies, (as we have seen them for vvomens vails) and we yeeld the Argument.
Last of all, the signe of imposition of hands, helpeth not the cause of our Opposites, because it the example of Christ, and the Apostles, and their disciples, which our Ceremonies have not: yet we thinke not imposition of hands to be any sacred or misticall signe, but only a morall, for designation of a person: let them who thinke more highly or honorably of it, looke to their Warrants.
Thus have I thought it enough to take a passing view of these ob∣jected instances, without marking narrowly all the impertinencies and falshoods, which here we find in the reasoning of our Opposites. One word more, and so an end, (n) D. Burgesse would comprehend the significancy of sacred Ecclesiasticall Ceremonies, for stirring men up to the rememberance of some mysterie of piety or duty to God, under that edification which is required in things that concerne order and decency by all Divines.
Alas! what a sorie conceit is this? Divines indeed doe rightly re∣quire, that those alterable Circumstances of Divine worship, which are left to the determination of the Church, be so ordered and dis∣posed, as they may be profitable to this edification. But this edifica∣tion they speake of, is no other then that which is common to all our actions and speaches: are we not required to doe all things unto e∣difying, yea so to speak as that our speach may be profitable unto edifying? Now, such significations, as we have shewed to be given to the Ceremonies in Question, as namely, to certify a child of Gods favour and good will towards him; To betoken that at no time Chri∣stians should be ashamed of the ignominy of Christ; to signify the purenesse that ought to be in the Minister of God: To expresse the the humble and gratefull acknowledgement of the benefites of Christ, &c. belong not to that edification; Which Diuines require in things prescribed by the Church concerning order and decency; ex∣cept of every private and ordinary action, i•…•… the whole course of our conversation, we either deny that it should be done unto edifying, or else affirmethat it is a sacred significant Ceremony.
N•…•…fratri & amico art. 17.
Partic. def. cap. 1. sect. 6.
Eccl. pol. lib. 5. s. 65.
Of the lawf. of kneel. cap. 17. p. 52.
Sarav. de divers. grad. Mi∣nist. Evan. cap. 24. sect. 25. Dr. Field of the Church lib 4. cap. 31. p. 396. Ant. de∣d•…•…m Rep. Eccl. lib. 5. cap. num. 48.
c Apol. for kneel. part. 3. cap. 2. sect. 15.
4 pol. part 3. cap. 2.
Eccl pol. lib. 4. sect. 1.
Ames. fresh. sute p. 223.
Supra cap. 4. Sect. 4.
Ibid. Sect. 5.
Antith. Papat. & Christian. art. 11.
On Luk. 24. 50.
Synt. Theol. lib. 9. cap. 38.
Com. on Gal. 3. 24.
Exam. part. 2. de rit. in ad∣min. sa∣cram. p. 32
Aminad. in Bell. de cult. sanct. cap. 5.
Luc. 16. 16.
Ames fresh suite Pag. 266.
Synt. Theol. lib. 6. cap. 10. pag. 58. 59
Synop. pur. Theol. disp. 19. thes. 4.
Supra cap. 4. Sect. 9.
Of the lawf. of kneel. pag. 116.
Apol. Part. 3. cap. 2. Sect. 4.
Luc. 17. 7.
Homil. 27. in 1. Cor.
Mark. 7. 7.
Camer. praelect. Tom. 3. p. 37.
Col. 2. 20. 21. 22.
2. Tim. 3 16. 17.
I. Calv. in Matth. 21. 25. Sect. 8.
Hist. of the Church of Scotl. l. 1. p. 157. 158. 159.
Calv. in Ios. 22.
Ibid.
On. 1. Cor. 11. sect. 6.
1. Cor. 11. 22.
com. in illum lo∣cum.