A defence of the innocencie of the three ceremonies of the Church of England viz. the surplice, crosse after baptisme, and kneeling at the receiuing of the blessed Sacrament. Diuided into two parts: in the former whereof the generall arguments vrged by the non-conformists; and, in the second part, their particular accusations, against these III. ceremonies seuerally, are answered, and refuted. Published by authoritie.

SECT. XXVI. Our second Reason is taken from the absurditie of the Non-conformists Rule of reforming Abuses onely by Abro∣gation; and of curing Contraries by Contraries.

Whereas the Non-conformists say, that Contraries are to be cured by contraries;* 1.1 as if there were no way to purge Superstition, but by the extirpation of all Monu∣ments and Remembrances thereof: I would wish them to consider whether to argue (as they haue done) from the abuse of a thing, to the necessarie abolishing of the vse thereof, be not as great an abuse of true Logicke, as a Scholler in any reasoning can possibly commit? Be∣cause, according to the right Topique place (concerning Vse and Abuse) the Axiome standeth rather thus? What∣soeuer is subiect to abuse, the same may be turned to a right vse. And the reason is good, because Vsus Instrumenti est per se, abusus verò est per accidens. Nothing can bee excepted from this Rule, but onely sinnes and defects, which are not things abused, but meerely Abuses them∣selues.

In the causes Levitically-Legal, a Woman polluted and

defiled with an vncleannesse,* 1.2 might be purged from her issue of bloud: And a man that had a running issue in his flesh, might be cleansed.* 1.3 Seeing therefore these Legall pollu∣tions had their cleansings; how then is it, that you assume so conclusiuely, that A Ceremonie being once superstitiously defiled cannot afterwards be made cleane?

Secondly, in Morall causes, (for there may be an Ana∣logie betweene the Leuiticall pollutions and cleansings, and the Morall abuses, and their reformations) a woman that hath committed folly, although she cannot recouer her Virginitie, yet vpon her repentance, she may repaire her honesty: Againe, the person that is as sacrilegious as Dionysius, may be restitution and almes, become as truely Gods Almoner, as Zacheus. May it bee thus in persons, and cannot the like alteration be had of Abuses in actions, which otherwise in themselues are indifferent?

Thirdly, in naturall and artificiall Obiects, both Art and Nature seeme to exclaime against your Conse∣quences: For as the Orator speaketh, Solem è mundo tol∣lere videtur, qui vsum propter abusum tollit; He seemes to pull the Sunne out of the firmament, that taketh away the vse of each thing, for the abuse thereof. For we may see, there is a kind of sinne which may be called Daemon meridianus; a deuill that danceth at noone-day; whereby is meant that the glorious light of the Sunne is notably abused by some most impudent Transgressors, for the acting of their sinnes in pompe and iollitie: And is not the vniversalitie of creatures said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to groane and trauell, in birth, as desirous to be deliuered?* 1.4 Surely, from the tyrannie of mens Abuses.

In briefe, to professe to reforme abuses onely by vtter abolishing of the things abused, is as much as to teach the Chirurgion to professe no cure of mens diseased limmes,

but onely Abscision: The Barber no Art but shauing to the quicke, and euen flaying away the skinne: The Magistrates no Rule of punishing, but according to Draco his Lawes (Sanguine scriptas) onely by death.

Notes

• * 1.1

  M. Cartwr.
• * 1.2

  Leuit. 12.
• * 1.3

  Leuit. 15.
• * 1.4

  Rom. 8.22.