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. VII.

THe third and last reason vvhich the Def. could find brought against significant ceremonies, is, that this will open a gappe to

images, oyle, spittle, and all Popish, ceremonies: all which Bellar••in•• commendeth, as fit to put men in remembrance of good things, &c. To this hee answereth divers things. 1. This consequence (sayth hee) from some to all•• is too lavish. But this consequence is of his owne framing: for the consequent vvhich the Abridgement maketh, is from the common nature of significant ceremonies, to every speciall, being equally considered in regard of other circumstan∣ces. Neither is there any occasion at all in the Abridgement for that ridiculous consequence which the Def. maketh from may to must▪ in his example of the Kings Councell.

Secondly, It is as unreasonable (sayth hee) as if a Patient that hath some drugges prescribed him, should thence conclude hee may taste of all. But it is as reasonable, say I, as if a Patient having some druggs prescribed unto him, should thence conclude, he may taste of any which are of the same nature, especially if the same Physiti∣an should prescribe them unto him.

Thirdly, It is unconscionable (sayth hee) because there are many abuses mixed with Popish ceremonies. Which answer seemeth meer∣ly unconscionable; because it is plainly expressed in the A∣bridgement, that this inference doth consider the Popish cere∣monies onely, in regard of that signification vvhich they haue of good things.

Fourthly, he disproveth the use of oyle and spittle, because they were once vsed miraculously. As if the mir••culous using of any thing did forbid, that it should at any time after bee used for significati∣on. Surely then the many miracles vvhich histories do record to haue been done by the Crosse, must needs banish that also out of the Church.

Fiftly, for Images, hee sayth, They are not to be called Popish, but onely in regard of superstitious adoration. As if Cassanders image were not Popish: which is an assertion, 1. directly against all our Di∣vines, vvho not onely confute the Papists for adoration of their images, but also for having them in any religious use, especially in Churches; for this is the controversie betwixt Calvin and Bellar∣mine, de Imag. lib. 2. c. 9. wherein this Defendant taketh Bellarmines part. Secondly, it is directly against the Homily concerning ima∣ges: unto which we are bound to subscribe. Thirdly, it confirm∣eth the soule words of Bellarmine, who saith that the Apologie of the Church of England lieth, in saying that the Councel of Frank∣ford decreed that Images should be abolished, De Concil. Auth. lib. 2. c. 8. for the onely answer is that which lunius giveth in his notes upon that chapter, an. 56. He that forbiddeth Images to be wor∣shipped, doth forbid the having of Images worshipable, especially in Chur∣ches: Which answer this Defendant doth flatly deny.

Sixtly, for holy water, he sayth, that may bee accounted Christian, were it not for the operatiue power which is ascribed unto it in Poperi••. But good Protestants, I thinke, will rather beleeve Calvin, who calleth it a kind of repetition of baptisme. Instit. l. 4. c. 10. sect. 20. and Iunius, who peremptorily affirmeth, that no humane ordination, opi∣nion, or superstition, can make it good and profitable. in Bel. de Cul. sanct. l. 3. c. 7. At the least let it be called Iewish, not Christian: for Christ will not haue his name called upon such superstitious devices: nei∣ther can it, without taking in vaine.

7 Lastly, he sayth, there is no reason to deprive the Church of power of ordeining significant ceremonies, because she may abuse it: wherein he saith true. But to argue from manifest abuses, against that which is called use, and yet is as like those abuses as one egge is like ano∣ther, this I hope is reason.

That which by the way is brought out of Peter Martyr, is not of any great force. For he there persuadeth that unto Hooper out of a good aff••ction, which out of conscience he durst not doe him∣selfe, though his place at Oxford did tie him unto it, as hee pro∣fesseth in an Epistle, p. 1127. Where also hee sheweth, that the chiefe end that moved him so to persuade Hooper, was because he hoped, that by his and such mens yeelding, the ceremonies might in time be abolished: which we find to be an erronious conjecture. But that hath much lesse reason in it which he addeth, viz. that the open gap of many ceremonies is now quite shut up, because our church is contented to admit of so few, and no more. For 1. we haue not so much as the word of our Prelats for this nil-ultra. 2. The gap is every day made wider and wider by such defenses as this is, which allow of I∣mages themselues for some religious use. For by this meanes any crucifix may come in, that is not greater then the Church doore. 3 They that shut up a gap upon their pleasure onely, can when they please open it againe.

Now I haue maintained the testimonies and reasons which this Def. could find in the Abridg, against significant ceremonies, I wil add one, lest it should be forgotten, or lost: which I know not how the Def. leaped over, seeing in the Abridg, it hath deservedly the first place among all the proofes, which are brought in to this pur∣pose. The argument stands thus in the Abridg. p. 31. The second commandement forbids us to make to our selves the likenesse of anything whatsoever, for religious use: and so is this commandement understood by Bucer, Virel, Fulk, and D. Andrewes now Bishop of Winchester. And p. 32. 33. D. Andrewes is brought in alledging this for the root of all superstition and idolatry, that men thought they could never haue ad∣monitions and helps enough to stirre them up to wo••ship God. Yet God (sayth he) had given foure meanes, viz. the word written, the word

preached, the sacraments, and the book of the creatures.

Now lest the Def. may seeme to have passed over this proofe as unworthy any answer, I will briefly add the grounds of it.

1. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 likenesse used in the second commandement is generall, and comprehendeth under it all religious similitudes, because they are homogeneal to Images there expresly forbidden.

2. Significant ceremonies are external acts of religious worship, even as they are used to further devotion. Suarez in Thom. p. 3. ••. 65. a. 4. Bell. de effect. sacr. l. 2. c. 29. &c. 31. and therefore be∣ing invented of man, of the same nature of Images, by vvhich and at which God is vvorshipped. The Def. distinction of essentiall & accidentall worship, vvill help no more here, then the Papists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gods law is not mocked with vain distinctions.

3. The affirmatiue part inioyneth obedience to all the worship appoynted by God: all which was significative, Heb. 8. 5. & 10. 1. from whence it followeth, that no significant ceremonies must by man be brought into religious actions. The nature of the affirma∣tiue sheweth the qualitie of the negative: by the circuit of the one, we may learn the compasse of the other.

4•• Significant ceremonies which are by institution, must of ne∣cessitie belong vnto the second commandement. An accurate di∣stinction of the commandement will easily shew this. But nothing contained in the second commandement is permitted to man. For to him this comandement in regard of making, is wholly negatiue. Thou shalt not make to thy self, &c. Which words, as Calvin sayth, Nos à carnalibus observatiunculis, quas stolida mens nostra comminisci solet, in t••tum revocant & abstrabunt.