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. IIII. V.

IN the 4 Section, the Def. objecteth to himselfe under the name of the Abridgement, the words of the Apostle, 1 Cor. 7. 35, This I speake to your profi••e, not that I might cast a snare upon you, shew∣ing that the imposition of necessity upon things indifferent, is a very snare of mens consciences. Now though these vvords are not in the A∣bridgement, yet because as D. Whitakers saith, de pont. de pont. c. 4 qu. 7•• aureus bic locus est, nostrae libertatis vindex; this is a golden char∣ter of liberty; therefore it is worthy of due consideration. The summe of the Def. his answer is, that to impose a necessity where God hath left a liberty, is indeed a snare: but this necessitie is not taught in our Church. I answer, it is taught in our Church (now a daies) that Ecclesiasticall canons doe binde mens consciences. It is taught in our Church that mans will is a sufficient reason for these canons about ceremonies. It is taught in our Church, that Sacraments may not be administred, or God publickly served vvithout these ceremonies: that Ministers called and allowed of God for these ceremonies must be silenced; that they are to be excommunica∣ted ips•• facto, and accursed which oppose themselues unto them. It is taught also, that though a man doubte•••• in his conscience of the lawfulnesse of them, though evident scandall vvill follow up∣on the using of them, yet they may not be omitted. If this be not necessity enough to insnare a mans conscience, I know not vvhat then is.

In the fift Section two places are objected out of the Abridge∣ment, viz. Gal. 1, Col. 2. 20, and one of them after a fashion an∣swered. The first answer is, that the Apostle there speaketh onely of Iewish rites, vvhich is Bellarmines answer just, de e••••. sacr. c. 32 loquitur Paulus de servitute judaica, qua serpierant illi sub antiqu•• lege. The second answer is, that the Apostles meaning vvas of such an observation of these ceremonies as had an opinion of necessity, over∣throwing the new Testament, and establishing the old. So Bellarmin. 〈◊〉〈◊〉 illi cum circumcidi vellent, excidebant a gratia Christi, & simul obliga∣bant se ad omnem legem servandam, quod erat prorsus re••••e ad s••atum veteris testamen••. We on the other side vvith Daneus against that place of Bell. say generate est Pau•••• dictum & prece••••um; the words are generall, belonging to all parts of Christian liberty, though principally there applyed to one.

Now the servitude from vvhich Christ hath made us free is not onely in those things vvhich the Def. speaketh of, but also as Iun. con••. 3 l. 4 c. 17 n. 19 & 21, sheweth in subjection of our consci∣ences unto elements of mans appointing, Gal. 4 10, and unto the

will of men, 1 Cor. 7 23, vvhich place Beza vvell noteth, is to be un∣derstood of superstitions which some doe foolishly call indifferent things. It is not onely therfore a freedome from Iewish ceremonies, but also and even therfore as D. Whitakers gathereth from all humane ceremonies that binde or presse our consciences, Whit. de rom. pont. q. 7 c. 3 ad 5. But it is in vaine for me to alledge our Divines in this question: the Abridgement alledgeth diverse, whom the Def. would not vouchsafe an answer.

One thing heere the Def. noteth, that in the Abridgement mysticall and carnall are unsoundly confounded. But I say this is unsoundly collected: for these two are joyned together there only in respect of Iewish worship, and that vvhich imitateth it: And therefore it is to no end to instance in the Sacraments instituted by Christ, of cleere signification, and accompanied with the pro∣mise and liuely vvorking of the Spirit. The same poore instance hath Bellarmine de cult. l. 3 c. 7 for significant ceremonies.

But it savoureth of the flesh (saith the Def.) to call our ceremonies carnall. Why so I pray? the Iewish ceremonies deserved that name, you your selfe say, even vvhen they were in force: and surely ours devised by man, abused by idolaters, without necessary use, desti∣tute of all promise and spirit, are farre more vvorthy to be called carnall, then Gods own Ordinances. Those vvere onely carnall because in comparison they vvere externall, heavie, dull things: but ours are more heavie and dull, and beside they are sinfully car∣nall, as hath been proved.

But vvhat soundnesse doth this savour of, that the Def. saith generally of the Iewish ceremonies, they signified first and prima∣••ily outward and carnall promises, shadowing heavenly things onely under 〈◊〉〈◊〉 second veile? I vvill not exagitat this assertion, because it is in the by.