A fresh suit against human ceremonies in God's vvorship. Or a triplication unto. D. Burgesse his rejoinder for D. Morton The first part

SECT. 2. Concerning the ex••mplyfying of the former distinction of worship by instances, and confirming of it by wit∣nesses in the same treat: Cap. 4.

HAnna served God in fasting and prayer, Luc. 2.3•• Fasting here was worship, saith D^r. B. in som•• sense, or else S. Luke was deceaved. Whatsoe∣ver becommeth of this consequence, the example fit∣teth not our Ceremo. for though D. B. hath often ex∣horted his Auditors to worship God in fasting & pray∣ing, in the same phrase, yet (I dare say) he never exhor∣ted them, or any ministers to whom he hath preached amongst others, to serve God in Surplice and Prayer in crossing and baptizing, how much soever he favoureth these Ceremonies: The strange bleating such a phrase carieth with it, would have amazed his people, and aff∣righted the ministers, and discredited his ministery: by

this alone it appeareth, that the example of fasting is abused, when it is paraleled, with crosse and surplice: 2. The consequence is all too peremptorily followed, or else S^t. Luke was deceaved: I should rather think, that D.B. may be deceaved in his interpretation of S^t, Luke: The phrase which S^t. Luke useth, doeth no more urge us, to make fasting worship in any sense, then S^t. Paul his phrase Eph 6. Watching unto all supplication with per∣severance, doth constreyne us to make perseverance, or watching a worship, distinct from supplication: Or then, the same Pauls phrase Acts 20.19. serving the Lord with many teares and temptations, doe make temptations a speciall kynd of worship. 3. Fasting may be called worship by a trope, as being a speciall ad∣junct of some extraordinary worship, and yet not be a speciall kynd of immediate reductive worship, or any other kynd. 4. The truth is that fasting, is such a help to extraordinary humiliation, as moderate fasting, is to extraordinary thanksgiving, and therfore is no more worship, then Christian fasting: And to this purpose do our divines answer, concerning this place, which is or∣dinarily objected by every Papist, as here by the Rej. See Chemnitius upon these words: See Polanus, Syn∣tag. lib. 9. cap. 8. Fasting is a help to prayer,* 1.1 a signe of hu∣mility and repentance, but is not a worship of God. 5. Fasting such as Annas was, is not a humaine institution, as our ceremonies are, but partly naturall, when the whole man is taken up with greater, and more instant imploy∣ment, exclusive of all ordinary refreshments: and partly of Divine application, in extraordinary humiliation, so

that it hath ground and example both in the O. & N.T. which our Ceremonies are destitute of.

2. M^r. Cartwright (many degrees and ages distant from S. Luke) is brought in next, acknowledging cir∣cumstantiall worship, only allowed in the particular, though commaunded in his kynd in the second com∣maund: Now I have at hand, only that edition of Mr. C. his Catechisme, which was printed Anno 1611. and therin I fynd no such thing, upon occasion I will seek for the other edition: In the meane tyme I fynd there, that all will worship, how great a show soever it makes, is condemned and images (in speciall in Gods service even as lay-mens books) which the defendant defende, thand the Rej. rejoyneth for. 2. Suppose he graunt a circumstantiall worship, what is that to wor∣ship invented by man: There is no doubt, but some parts of Gods worship, by himself instituted are com∣paratively circumstantiall, but what is that to mans in∣vention. 3. There is a mighty distance, betwixt the ge∣nerall of kneeling at prayer, & such like gestures, inten∣ded by M^r. C. (if he name circumstantiall worship,) and the generall of Crosse and Surplice, as there is be∣twixt the generall of this and that father, and the ge∣nerall of all entia and things, that have being: This testimony therfore maketh nothing to the purpose.

The third witnesse is, Chamyer, Tom. 5. l. 20.4.5 affir∣ming that arbitrary vowes are worship of God not per se, of themselves, but by accident, and for some other thing,

where to omitt the translation of per se, of themselves, which should have beene by themselves betwixt which ther is a great difference, (as betwixt a body living of the soule, and by it self.) Chamyer in that very place, if his whole sentence be expressed (which neglect, if it had beene the Replyers, we should have heard outcryes, proclamations and invective accusations enough) I say ••his whole sentence is contrary to the Rej.: His words in summe are these: To vow,* 1.2 and to performe are elicited acts of religion, because by themselves and properly they ap∣pertaine to religion, but the actions that are vowed, are im∣perated by religion, and belong unto worship, not properly, but by accident, those formally, these materially. He doth not speake of vowes, in that part which the Rej. quoteth, but of things vowed, nor doth he acknowledge these worship, otherwise then the matter of an action, is an action: It were not farr from his meaning, if one should say, this bakers bread, and that vynters wyne, is a Sacra∣ment materialiter and per accidens. Lastly he doth not speake of any worship elicitus per accidens, such as im∣mediate Ceremoniall worship is, but only imperatus or∣dered and directed, such as service to ones father or freind may be, and is not this then a worshipfull testi∣mony for Ceremonies, invented by man and made formall, immediate reductive worship.

Iunius in the fourth place is brought in, testifying, that the humaine feasts of the Nativity, and Easter, are not worship properly, but it may be figuratively: And what is that, I wonder, to immediate reductive worship of humaine invention: Worship figuratively so called, is any matter,

instrument, subject, adjunct, effect or even similitude of worship: Are all such things immediate reductive wor∣ship? Iust as bread, pottage, wyne, oyle, or meat, having touched the skirt of a holy garment are holy, Hag. 2.12. Thus the words and wildernesses where Christians meet, may be called worship figuratively or by a figure, the place being putt for the thing done in the place: thus the ringing of the Bell, before the Sermon, may be called worship figuratively, because it is a signe civill to give notice that such a service will be: And hence it is that Iunius doth in the same place affirme, that such ob∣servations are only contingent accidents, or adjuncts to worship. The same Iunius doth explaine his owne mea∣ning controv. 5. lib. 2. c. 16. n. 18. warning us to distin∣guish betwixt actions of worship,* 1.3 and such which are done in order unto worship, adding moreover this: Actions of worship, what ever are not commaunded of God are forbidden, for as touching such, nothing can be detracted, added, altered: and in Levit. 9. No right way of disposing Gods servants to his worship, can be invented by man, but that, which God him¦self hath prescribed.

Polanus is next, who (saith the Rej.) in his syntagme defineth true worship of God to be the performance of what he hath commaunded in obedience to him, to his honour, yet in his partitions pag. 128. he sayth, that an ecclesiasticall rite or Cerem. is outward worship of God, not forgetting or crossing himself, but taking the name of worship in one place properly, and in the other improperly, or reductively. Where it is to be noted, that Polanus sayth nothing of improper, re∣ductive worship, but those termes are putt into his

••outh, or thrust into he speech by the Rejoyner. 2. Po∣••••nus writt his partitions, when he was a young man, 〈◊〉〈◊〉 divine, but his Syntagme was his last work: If ••••erfore any crossing was found in these two wri∣••••ngs, his Syntagme was to be taken, as his more mature ••••dgment, and preferred as his last will and testament. 〈◊〉〈◊〉. In this his Syntagme lib. 8. c. 1. he hath not onely 〈◊〉〈◊〉 definition of worship, contrary to the Rej. his tenet, 〈◊〉〈◊〉 many other Items:* 1.4 It belongs to the substance of a good ••ork, that it be commaunded of God, and therfore its requi∣••e, that the worship of God, and every thing appertaining ••••erunto be commaunded: Actions indifferent, are not the ••orship of God &c. 4. In the place quoted out of his par∣••ons: That an ecclesiasticall rite is outward worship, he ••oth not crosse himself, for what he there meaneth by 〈◊〉〈◊〉 ecclesiasticall rite, he sheweth in the specialls, which 〈◊〉〈◊〉 after setteth downe, as sacrifices &c. though he ming∣eth some humaine feasts, with the ordinances of God ••or his method sake, never intending to make such ce∣••emon. as ours lawfull worship, and therfore opposeth ••is ecclesiasticall rites to those duties, that are perfor∣••ed only by speech: as Invocation, confession, thanks∣••iving.

6. Fenner (saith the Rej.) maketh bowing the knee or ••ead, lifting up the hands, or eyes, to the parts of externall ••orship: But what consequence is there from naturall gestures, to cerem. instituted by man? From actions par∣••icularly commended unto us in Gods word, as out∣ward worship, to such as their patrons can fynd no al∣••owance for, but in a remote transcēdent racked Genus?

Tylenus (a man, that D^r. B. should rather have writ∣ten against, for his errors, then alledged against other•• for his authority) is in the seventh place brought in saying; that a vow of a thing not commaunded, is worshi•• only by accident, Syntag. par. 1. dis. 42. th. 17. Yet 1. 〈◊〉〈◊〉 doth not say,* 1.5 it is worship, but that it cannot be called worshi•• but by accident. 2. He giveth this limitation, so farr as 〈◊〉〈◊〉 may, some way be referred to worship, as an arbitrary, con¦tingent, indifferent meane. Such as in prayer the choosin•• of the word, forgivenesse, rather then pardon, is in th•• petition of remission of synnes. 3. The worship 〈◊〉〈◊〉 speaketh of, is not immediate in his opinion, as appe••¦reth disp. 40. th. 16. as it is in the Rej. his divisions: Na•• Tylenus is so wise, as to say, that the most proper an•• immediate acts of religion, do not respect God per se, 〈◊〉〈◊〉 and of themselves, Ibid. th. 18. is it any wonder then, 〈◊〉〈◊〉 graunteth a worship, not in, and of it self, but by acc••¦dent only.

Bucanus is the eight witnes, and yet nothing out of hi•• is brought, but that ecclesiasticall rites, are not worship 〈◊〉〈◊〉 themselves, and as a work done. Did any of us ever affirme•• they were such worship? May be the Rej. would gathe•• from thence, that ther is a worship, which is not of i••¦self, and as a work done such, which (though it canno•• be gathered from that phrase, with better reason, the•• if from this, that fayth (doeth not justifye of it self, an•• as a work done, he should conclude, that some grac•• ther is, which justifyeth of it self, and as a work done yet we may well graunt of false worship: But see how unhappy the Rej. is in his wrested allegations. Bucan••••

〈◊〉〈◊〉 the place quoted Loc. 43. q. 20. give••h 1. this caveat: 〈◊〉〈◊〉 lawes appointed for order, and comlines sake only,* 1.6 are 〈◊〉〈◊〉 of divine w••rship: 2. It should be provided, that in 〈◊〉〈◊〉 of a grave, seemely, and profitable order, those things be 〈◊〉〈◊〉 instituted, which are unprofitable, foolish, ridiculous stage∣••y like: And of this sort are those, which the Papists com∣••••und, concerning the difference of dayes, and garments: 〈◊〉〈◊〉 the same Bucanus Loc. 33. q. 15. In things appertai∣••••••g to worship, we must attend for direction only unto the 〈◊〉〈◊〉 of God, and not to humaine traditions: No observance 〈◊〉〈◊〉 to rites, whereof some are foppish, vayne, and light, 〈◊〉〈◊〉 either in regard of themselves or some other thing su∣••••••stitious, amongst which he reckoneth, the ma••ing of the 〈◊〉〈◊〉, holy-water, the consecration of altars, and magistrall ••••••erminations. And that lawfull rites of order, are to be ••••served, not in regard of themselves, but by the law of cha∣••••••y: where he plainly sheweth, that per se is not alwayes 〈◊〉〈◊〉 to relation ad aliud, as the Rej. understands 〈◊〉〈◊〉. The same Buc. also, Lo. 47. qu. 65. giveth this rule: 〈◊〉〈◊〉 humaine ceremonies ought to be used, but those which are ••••••ointed, and commaunded by the authority of the sonne of 〈◊〉〈◊〉.

The last witnesse is Melanchton, who fayth in one place: 〈◊〉〈◊〉 man may not institute any worship of God, i.e. works ••••ich God so alloweth, that he holdeth himself to be honored them of themselves, or whose immediate end is, that God 〈◊〉〈◊〉 be honored by them: As if we did hold the contrary, 〈◊〉〈◊〉 is not this testimony wisely alledged, that all men 〈◊〉〈◊〉 his opposites may graunt, and the graunt of it, nei∣••••er hurts them, or helps him: Nay take away that

clause, Gods allowance and holding himself honored, which no humaine institution can inferr) we say that our Ce∣rem. are such, for it is as an immediate end, of all misti∣call teaching rites, to honor God, by them and in them as of the word, so farr as it preacheth the same vertues that Ceremon. do teach: And so much is taught by th•• Rej. in these very dictats, when he reduceth these re∣ductive ceremonies, under the head of immediate wor∣ship, for nothing can be immediate worship, whose im¦mediate end is not, that God may be honored by th•• performance of it. The same appeareth out of th•••• which the Rej. pag. 313. affirmeth, viz. that the prope•• end of preaching is aedification of men, if that be joy¦ned, which he every where teacheth, that the prope•• end of significant Cerem. is aedification: Of such Cere••▪ therfore may well understand. Melanchton, not only i•• this place alledged,* 1.7 but also Tom. 2. p. 142. The wor•• understands not, how great a synne it is to forge worship wit•• out Gods commaund: And P. 107. Idolatrous worships o•• all they, which are appointed without the commaund of G•••• Here is no distinction betwixt worship of it self, or b•• it self and by accident reductively &c. The Rej. his test••¦monies being such as have beene declared, there canno•• be much force in his examples, if they be agreeable t•• his rules, wherof he hath brought such crosse witness•• The first example is, of free will offerings,* 1.8 when a man 〈◊〉〈◊〉 left at liberty to offer a bullock, a goat, or sheepe at his pleasur•• where the particular was not commaunded, but only allowe•• though the manner was prescribed: Concerning which answer 1. that there were no oblations left wholly 〈◊〉〈◊〉

the pleasure of men, for though the particulars were not, nor could not be determined by a distinct rule in generall, yet they were determined by the circum∣stances, as our Divines are wont to answer the Papists, about their vowes, counsells, superarrogations,* 1.9 Not by a generall law, but by concurrence of circumstances. So Deut. 16.10. Moses sheweth that the freest offerings were to be according as God had blessed them, from whence it fol∣loweth, it had beene synne for any Israelite, whom God had plentifully blessed, to offer a payre of pigeons in stead of a bullock, or two, upon his owne meere plea∣sure: 2. where that proportion was observed the choice of a goat, before a sheep, or a sheepe before a goat, was no formall worship: 3. That it had beene unlawfull for the Preists out of their pleasure, to institute any such de∣terminate free offering, either ordinarily to be obser∣ved, or upon occasion of a mans forwardnesse to such a duety, i.e. that every free offering should be a goat, or at the least, that a goat should be one part of it, which is the presumption of our Prelats, about the reductive worship of the crosse. 4. It was not left to any mans pleasure, for to appoint an offering not appointed of God, in the speciall or least kynd, but onely to choose among those, which God had instituted, that which did best agree, with his condition and occasion, as it is also now of psalmes, prayers, doctrines, interpretations, ex∣hortations, let every man offer, according as God hath furnished him: But from hence to inferr the free choise of offering now to God, a crosse, surplice, holy water, images, this is, as if one should then have concluded

from that freedome, the free offering of certaine butter∣flyes, or such like pretty, odd, vermyn not prescribed in the law, nor by name forbidden.

The second example is taken from Salomons worship, at the dedication of the temple, 1. Kings 8.2. 2. Chron. 6. and 7. which he thus conformeth to his notions: The number of Bul∣locks and Sheepe, were worship in respect of the end and al∣lowance only, the Cere. of prayer, kneeling upon a Scaffold, & stretching out of hands, were worship reductive ad modum in genere suo, having respect to the manner in the generall kynd thereof: The burning of Sacrifices in the floore of the Court, was only lawfull before the brasen altar was consecra∣ted, and upon the present necessity: But 1. in the number of Bullocks and Sheepe, ther was not a different wor∣ship, but a different degree of the same worship, as a lon∣ger prayer or sermon is not another worship then a shorter, but another degree of extension in the same worship, Surely to pray and prayse God twice, thrice or seven tymes in a day, are no different worships, one frō another, but onely more or lesse exercise of the same worship. 2. Kneeling & stretching out the hands, were not worship in respect to a generall manner, but speciall externall worship, as being naturall, immediate expres∣sions of the inward: As for the scaffold that Salomon kneeled on, that was no more worship, then the asse was upon which our Saviour did ride. Lastly, seing none of these things carying the nature of worship, were insti∣tuted ordinary observances, neither might the Preists in any convocation, have made such, these examples are nothing like ours in quaestion.

The other examples of Ioshuas monitory stone, Ios. 24 26. ••sas oath, 2. Chron. 15.14. Nehemiahs subscription, Neh. 9. ••••lomons 14. dayes solemnity, 1. Kings 8. Ezekias designing 7. dayes, 2. Cron. 30. Mordicayes Purim, Hest. 9. have little ••••ment in them, as the Rej. hath afforded illustration or de∣••••ration by bare naming of them: It may be sufficient to ••ny that which is barely affirmed: yet in few words: ••••ese for the most of them were actions managed by ••ods Spirit, suggested by secret instinct, extracted by ••••traordinary and speciall occasions: and therfore (as ••^r. Iackson Orig. of unbeleef, p. 332. warneth) are then 〈◊〉〈◊〉 lawfull in others, when they are begotten by like ••••casions, or brought forth by like impulsions. 2. Io∣nas stone was, as Dr. Iackson Ibid. pag. 329. judgeth, but ••olemne attestation, though somthing extraordinary, ••••d indeed was no more worship, then the heavens and ••••••rth which Moses & Isayah did call to witnesse. 3. Asas ••••••th, & Nehemiahs subscription, were no more distinct ••orship from the covenant, then the words of a simple ••••omise are a distinct promise from the meaning of 〈◊〉〈◊〉, subscription and swearing of Canonicall obe∣••••ence in England, were never (that I heare of) excep∣••••d against as Ceremonies of worship, by those which ••ondemne them in the substance of them. 4. The ••••olonging of worship by Salomon and Ezekias was ••••ch a distinct worship, as Pauls continuing his exercise ••f religion to mydnight, Acts 20. Mordecah his Purim ••ave their proper place in the dispute: Out of all these ••ules, testimonies, examples, nothing followeth in fa∣••our fof our Ceremon. because no sound rule, just testi∣mony,

or allowed example, is brought for any Cerem▪ of Mysticall signification by man instituted, and brough•• into the solemne ordinary worship of God, for the 〈◊〉〈◊〉 of teaching: which maketh the Rej. his full perswasio•• which he protesteth, suspected, and his triumphing rid••¦culous to those that well attend to these his grounds.

Yet the Rej. hath a double conclusion looking th•• way, 1. That this will shew in what sense we may 〈◊〉〈◊〉 our Ceremonies worship, and yet denye them to 〈◊〉〈◊〉 worship, that is in such a non-sense as is usually foun•• in contradicting shifts: The 2. to show the diffe∣rence betwixt us and the Papists, which is here showed very breifly, but hath beene hand∣led, and answered at large before, and thither therefore we re∣ferr the Reader.

Notes

• * 1.1

  Ieiunium est adminiculum procationu, & signum humili∣tatis ac resipis∣centia, non au∣tem cultus Dei.
• * 1.2

  Vovere, & reddere, sunt actus religionis eliciti, quia per se, & propriè sunt religionis, at actus▪ qui voventur, non nisi imperati, pertinentes ad cultum, non proprie sed p••r accident, illi formaliter, hi materialiter.
• * 1.3

  Actiones cul∣tus & ordina∣t•••• ad cultum.

  Actiones cul∣tus, quaecunque non sunt a Deo praeceptae, sunt vetitae, nam de illis nihil detra∣h••, addi, aut mu∣tari potest.

  Nulla iusta, disponend•• Dei servos, ad cultú Dei, ratio, ab hominibus in∣vestigari pot••st, nisi, quam Deus prascripserit.
• * 1.4

  Pertinet ad boni operis sub∣stantia, ut opu•• illud sit a Deo mandatum, per∣inde & cultum Dei, & quic∣quid ad cultum Dei pertinet, mandatum esse oportet: Actio∣nes adiaphora non sunt cultu•• Dei, &c.
• * 1.5

  Cultus, nisi per accidēs Dei cultus vocari potest.

  Quatenus ad cultura illum ••lique modo refertur, ut me∣dium arbitra∣rium, contingē••, ••diaphorum.
• * 1.6

  Ne leget de∣ceris & ordims tantum causa latae, sint divini cultus partes: 2. Ne pro gra∣vi honest••, uti∣lique ordine, in∣utilla, inepta, ridicula, histri∣onica instituā∣tur: qualia sunt quae Pontificij praecipiunt, d•• dierum & ves∣tiū des••rimine.

  Ad solū ver∣bum Dei, quod ad cultum at∣tinet, non ad humanas tradi∣tiones attendē∣dum. Nullam obedientiam de∣beri ritibus, quarū alij sunt inepti, inanes & ludicri, alij vel per so, vel ob aliud supersti∣tiosi crucis fa∣bricationem, a∣quam lustralē, consecrationes altariū, & ma∣gistrales deter∣minationes

  Non per se, sed lege chari∣tatis.

  Ceremoniae nō humanae, sed fi∣lij Dei autho∣ritate institut•• & mandata adhibeantur.
• * 1.7

  Mundus non intelligit quan∣tum sit pecca∣tum singere cul∣tus fine manda∣to Dei.

  Cultus ido∣latricisunt om∣nes qutcunque sine mandato Dei instituti sunt.
• * 1.8

  Free will offe∣rings are no al∣lowance of our ceremonies.
• * 1.9

  Non lego ge∣nerali, sed ra∣tione circum∣stanti••um &c.