A reply to Dr. Mortons generall Defence of three nocent [sic] ceremonies viz. the surplice, crosse in baptisme, and kneeling at the receiving of the sacramentall elements of bread and wine.

SECT. V.

HEre that vvhich in the Abridgement is the third proofe of a proposition, and backed with many allegations, is nakedly brought in that it may be the better maistered. Symbolyca•••• signification giveth unto ceremonies a chiefe part of sacraments. For the clearing of this poynt, the Defendant distinguisheth betwixt morall signes and sacramentall. Of sacramentall he maketh two parts, one after the manner of a signe, and the other of a seale: then he maketh a differenc•••• betwixt morall and sacramental signes, not onely that sacraments doe seale, which morall signes do not, but also that sacramentall signes doe represent a collation of grace given by God unto man; whereas morall doe onely no∣tifie a dutie of man which in some moral vertue he oweth unto God. Then after he findeth fault with this, that signification should bee called the chiefe poynt of a sacrament. Now for the first, I doe not marvell that he calleth his distinctions wedges: for this is a most unhappy wedge indeed, which riveth in sunder the holy sacraments of God, and maketh way for humane inventions to creep into their place.* 1.1 The sacraments (sayth he) doe signifie grace conferred: and mo∣rall signes doe signifie a dutie of man in some morall vertue. But the Scripture teacheth us that the Sacraments doe also signifie the dutie of man towards God. For by the sacraments the whole co∣venant is signed and sealed betwixt God and man: so that not one∣ly Gods conferring of grace, but mans dutie through grace is there professed and represented. This the name Sacrament, as it signifi∣eth an oath or obligation, doth import, by Bellarmines owne con∣fession: de sacram. l. 1. c. 8. This the name ••ucharist doth also shew, in the Lords Supper, notifying that thankfulnesse we owe unto God. This the words of institution doe plainly testifie in the Lords Supper, Doe this in remembrance of me. And I think the Def. vvhen he considereth the matter well, will not dare to deny, but that sanctitie (which he sayth is signified by the Surplice) is signi∣fied in Baptisme: and constancie also which hee ascribeth to the crosse. If he doe, he may be easily confuted, by those places where the scripture speaketh of it, especially Rom. 6. throughout the chapter.

2 Against that morall signification attributed unto humane in∣ventions,

I propound this argument, in the words of a ••overend man (whom for some reason I will not name.) To be a teacher of my understanding, and an exciter of my devotion, are such effects at require vertue inherent or assistent to those things which should be causes of them•• but no signe of mans devising hath any such vertue in it, or with it: for then it must come from that word put forth in the creation, and s•• things naturall should haue a force communicated to them of teaching supernaturall: or else by Gods after-institution: such we read not any but of Baptisme and the Lords supper onely: or by the Churches impetra∣tion. But this cannot be: for prayer obtaineth those effects of things, to which they serue by Gods creation and institution: but not any creating or new conception of things to supernaturall uses. For then the Church might ask that this or that creature might be made a sacrament unto her: in which case she should pray without all warrant from Gods will.

3 If humane inventions be such morall admonishers in spiritu∣all duties, the consciences of men without doubt are bound to sub∣ject themselves unto their admonitions; and then unto them from whom they doe admonish, or by whom they are made admoni∣shers: i. to mortal men, such as our convocation consists on. Is not this good divinitie?

4 Whatsoever is ordained in the Church as a teaching signe, that ought often to bee interpreted unto the people in Sermons: for that is the teaching which must cleare and perfect all teaching of signes: and should not they preach fairly in the name and words of Christ, that should expound unto the people the signification of a surplice and a crosse? Would not this also be much for the edifi∣cation of the people, that sometime they must heare of the morall good vvhich the ceremonies teach: and sometime be admonished of the right meaning of our convocation house in the appointing of these ceremonies, left they turne them to morall evill in super∣stition: and at other times they must be instructed, how to defend these ceremonies against the opposers of them, lest otherwise they use them without faith? Surely all the Sermons which many Pa∣rishes heare, would ••caree be sufficient for this doctrine of Cere∣monies.

5 I dare appeale to the eonfciences of the best conforming Christians, whether ever they found themselves truely stirred up to holinesse, by the Surplice, or to constancie by the Crosse? one thing I am sure of, that in some one congregation where these ce∣remonies haue not appeared for 20 or 30 yeares together, there hath been more holinesse and constancie of faith, then in many Cathedrall Churches where they were never omitted.

This poynt being cleared, there need no great answer be given to the cavill, of making signification the chiefe poynt of a sacrament.

For if the Def. meant to deale plainly, vvhy doth he change the vvords, that he may find some colour for his accusation? The A∣bridgement sayth onely, that it is a chiefe part: he accuseth them for saying it is the chiefe part: betwixt vvhich two phrases, he kno∣weth how great roome there is for a wedge. 2. To proue that sig∣nification is one chiefe part, the Abridgement alleageth Gen. 17. 11. Exod. 12. 13. Luk. 22. 19. why is no answer given to these places, if the assertion bee false? 3 The Def. himselfe in his distinction which he bringeth here concerning a sacrament, doth allow one chiefe part of a sacraments nature to be signification ad modum sig∣ni. Be••••armine therefore hath as good a friend of him as of the A∣bridgement.

But (sayth he arguing herein against himselfe) if signification bee a principall part of a sacrament, then all the morall signes used in the Le∣••iticall worship, should be properly deemed sacraments. Why so? because things take their denomination from the principall parts. True: but 1. as hath been observed, there is difference betwixt a principall and the principall. 2. Every thing that hath denomination from a prin∣cipall part, hath not properly the same name vvith it. A man may in some sense be called spirituall, because his principall part is a spirit: yet he may not be properly deemed a spirit. 3. all those ce∣remonies which had signification in the Leviticall law, haue this denomination from sacraments, that they are properly called Sa∣cramentall: 1. participating something of the nature of sacraments, though they be not sacraments properly so called.

Notes

• * 1.1

  〈…〉〈…〉 malus con••us.