A second part of The mixture of scholasticall divinity, with practical, in several tractates: wherein some of the most difficult knots in divinity are untyed, many dark places of Scripture cleared, sundry heresies and errors refuted ... Whereunto are annexed, several letters of the same author, and Dr. Jeremy Taylor, concerning Original Sin. Together with a reply unto Dr. Hammonds vindication of his grounds of uniformity from 1 Cor. 14.40. By Henry Jeanes, minister of Gods Word at Chedzoy in Somersetshire.

Jeanes.

Nothing hath more betrayed men to shamefull overthrows than contempt of Adversaries: what opened the King of Sweden so speedy a way unto his Victo∣ries, as the Emperours 〈◊〉〈◊〉 of him? And I am confident that your despi∣sing of Ames, will adde nothing unto your conquests; it appears by your mi∣stake of him, that as yet, you never read him, and yet you have undertaken to censure and 〈◊〉〈◊〉 him, and in order 〈◊〉〈◊〉 have adventured upon 〈◊〉〈◊〉 conjectures or 〈◊〉〈◊〉 that have proved groundlesse and to have no 〈◊〉〈◊〉 in his Writings; and now as for his Argument from the 1 Cor. 14. you 〈◊〉〈◊〉 and deride it, before you know what it is, and thus you 〈◊〉〈◊〉 over an enemy that you never yet looked in the face; but for your conviction, and the Rea∣ders satisfaction, I have prevailed with the 〈◊〉〈◊〉 for the Printing of the passages quoted in Ames, and unto them shall onely prefix this Preface; Let not him that girdeth on his 〈◊〉〈◊〉 〈◊〉〈◊〉 himself, as hee that 〈◊〉〈◊〉 it off, 1 King. 20. 11.

Concerning an Argument against our Ceremonies, 1 Cor. 14. which is acknowledged to be the onely place in all the New Testament, that can be alledged for their imposing. In Ames his Repl. to Mortons ge∣nerall Def. &c. pag. 9, 10, 11, 12.

This Scripture, 1 Cor. 14. 26. 40. being rightly understood, doth not onely not justifie such Ceremenies as ours, but plainly condemneth them. For the manifesting of which assertion, because it may seem strange to those 〈◊〉〈◊〉 that are accustomed to other sounds, I will here distinctly ser down an Argument drawn 〈◊〉〈◊〉 of these words, against such Ceremonies as ours are.

All that is left unto the Churches liberty in 〈◊〉〈◊〉 pertaining unto Gods Worship, is to order them in 〈◊〉〈◊〉 manner. This is manifestly collected out of that place in question. So the Defendant seemeth to grant, so P. Martyr understandeth it, as is to be seen in his 〈◊〉〈◊〉 upon 1 Sam. 14. which judgement of his is cited and approved by Dr 〈◊〉〈◊〉 de Pont, pag. 841. & 844. confirmed also by Junius against Bellarmine. 〈◊〉〈◊〉. 3. l. 4. c 16 n 86 87. &c, 17. n. 9, 10, 12, 13. where 〈◊〉〈◊〉 that Christ is the 〈◊〉〈◊〉 Law giver, that appointeth things 〈◊〉〈◊〉 his Church; and that he hath appointed all that are re∣quisite; and that the Church maketh no Laws (properly so called) to appoint any new things to be used, but onely Canons, Orders, Directions, ordering in seemly manner those things which Christ hath appointed; and that if she ad∣deth any thing of her own, shee doth decline. The reason is because unto her is committed no authority of appointing new things, but a 〈◊〉〈◊〉 to observe and doe such things which Christ 〈◊〉〈◊〉 appointed. 〈◊〉〈◊〉 〈◊〉〈◊〉 Jun. de 〈◊〉〈◊〉. 〈◊〉〈◊〉. lib. 1. cap. 2. n. 26, 27. 31. This is also confirmed by sound reason, both in respect of the wisdome required, 〈◊〉〈◊〉 in all Law-makers, and perfectly found in Christ, and also in regard of the nature of such Institutions.

For the former reason teacheth (as 〈◊〉〈◊〉 sheweth Rhet: 1. 3.) that all, which possibly may, should be appointed in the law by the giver of it, and no∣thing left unto the ministeriall judges, but that which must needs be lest, as matters of fact, &c. Now in the worship of God, all but particular circumstan∣ces of order, may easily be appointed (as in very deed they were) by our Law∣giver Christ. As for the nature of such institutions, that doth also require so much: for 〈◊〉〈◊〉 is above civility therein, if it be not a circumstance of order, it is worship, and therefore invented by man, unlawfull will worship. For whatsoever 〈◊〉〈◊〉 used. or acted by him that 〈◊〉〈◊〉 God, in that act, it must needs be either grounded on 〈◊〉〈◊〉 〈◊〉〈◊〉 considerations, and therefore civility: or an act and meanes of worship, and therefore worship: or the or∣dering and manner of disposing those acts and meanes, and therefore lawfull, if lawfully and 〈◊〉〈◊〉 applyed: or else at the least, idle and vain, and therefore to be avoided, according to that of Basil 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A 〈◊〉〈◊〉 cannot be given. By all this it may appear, that the authority of the Church is not to appoint what she will, no not of things in their own nature indiffe∣rent, and say they be in order, or for order: But only to 〈◊〉〈◊〉 those things which God hath appointed.

Thus farre the proposition, or first part of my Syllogisme: the assumption followeth.

But to appoint and use the Ceremonies as we do, is not to order in comely manner any thing pertaining to Gods worship. The reason is, because order requireth not the institution or usage of any new thing, but only the right placing and disposing of things which are formerly instituted. This 〈◊〉〈◊〉

1. By the 〈◊〉〈◊〉, which is given of the word it self, which both in Greek and Latine is 〈◊〉〈◊〉 from the ranking of Souldiers in certain bounds and limits of time and place. Dicebant enim 〈◊〉〈◊〉 tribuni, 〈◊〉〈◊〉 tibi licet, hic 〈◊〉〈◊〉, eô progrediêre, hac revertere, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inde ordo, Scalig and

2. By the definitions which are given thereof by Philosophers and Divines Tull. Off. lib 1. Eadem vis videtur ordinis & collocationis. 〈◊〉〈◊〉 definiunt com∣positionem 〈◊〉〈◊〉 〈◊〉〈◊〉 is & a commodatis locis. Locum autem actionis, 〈◊〉〈◊〉 〈◊〉〈◊〉 esse temporis. Aug. de civit. lib. 15. cap. 13. Order is the disposition which fit places to things equall and unequall, id est, when things are 〈◊〉〈◊〉 ranked, some to goe before, and some to follow, as P. Martyr expoundeth it, loc. com. cl. 4. cap. 5.

3. The same also is confirmed by our Divines, who usually giving instances of order, doe insist in time, place, and such-like circumstances, making a difference betwixt 〈◊〉〈◊〉 ceremonies and order, many times condemning the one, and allowing the other: as the Divines of France and the Low Countries in their observations on the Harmonie of Confession Sect. 17. Beza Ep. 8. Jun. in Bell. Append. tract de 〈◊〉〈◊〉 imaginum. c 7. n. 12, 13, 14.

4. By the Context of the Chap. viz. 1 Cor. 14. it plainly appeareth, that or∣der is opposed unto that confusion spoken of vers. 33. and therefore in porteth thing but that peaceable proceeding, whereby they should speak one by one, 〈◊〉〈◊〉 & the rest attend, &c. v. 30, 31. So 〈◊〉〈◊〉 〈◊〉〈◊〉 it, shewing order to consist in sorting of Persons, some to this, and some to that, according to their office, and in determining of time and place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p. 459. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

and p. 520. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lastly neither Luk. 1. 8. neither in any place of Scripture doth the word order import any more then hath been said.

As for 〈◊〉〈◊〉 that is nothing but the 〈◊〉〈◊〉 of order. For as P. 〈◊〉〈◊〉 〈◊〉〈◊〉 in 1 Cor. 11 it is such a 〈◊〉〈◊〉 of actions as whereby they may more 〈◊〉〈◊〉 attaine their end. Otherwhere it may containe that naturall, or 〈◊〉〈◊〉 handsomenesse, which is spoken of chap. 11. 13. as it doth chap. 12. 23 and so includeth all that wh ch is 〈◊〉〈◊〉 on civility, as a fair cloath and Cup for the Communion, a fair and 〈◊〉〈◊〉 vessell for 〈◊〉〈◊〉; but not the appointing of new mystical 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 ceremonies were here commanded to all Churches, which the 〈◊〉〈◊〉 I 〈◊〉〈◊〉 will not say: and then the 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 shouldhave worth 〈◊〉〈◊〉 God uncomelily.

Thus we have both proposition and assumption of our argument, against the ceremonies, 〈◊〉〈◊〉 out of this place, which the Defendant choose as the only 〈◊〉〈◊〉 that could be brought for them. Now I hope we may adde the con∣clusion.

Therefore to appoint and use the ceremonies as we doe, is not left to the li∣berty of the Church, i. e. it is unlawfull.

Concerning an argument against our Ceremonies, out of 1 Cor. 14. 〈◊〉〈◊〉 is acknowledged to be the only place in all 〈◊〉〈◊〉 new Testament that can be alledged for their imposing. Ames in his dispute a∣bout humane Ceremonies pag. 57 us{que} pag. 81.

1. The Replyer, seeing that all the-cause (on the 〈◊〉〈◊〉) dependeth on this 〈◊〉〈◊〉 of Scripture, and finding nothing by any 〈◊〉〈◊〉 could be drawn from it for our 〈◊〉〈◊〉, thought 〈◊〉〈◊〉 to try if there may not, 〈◊〉〈◊〉 the same 〈◊〉〈◊〉 be 〈◊〉〈◊〉 a 〈◊〉〈◊〉 argument against them. This the 〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 of a new 〈◊〉〈◊〉, and loosing the way, as if all the Def. his 〈◊〉〈◊〉 and all the 〈◊〉〈◊〉 his 〈◊〉〈◊〉 which he maketh after the 〈◊〉〈◊〉. when he 〈◊〉〈◊〉 〈◊〉〈◊〉 to fly, 〈◊〉〈◊〉 〈◊〉〈◊〉 away, were new Hares and 〈◊〉〈◊〉 〈◊〉〈◊〉. I know 〈◊〉〈◊〉 what 〈◊〉〈◊〉 he hath, to use a 〈◊〉〈◊〉, and a weight, one for the 〈◊〉〈◊〉. with 〈◊〉〈◊〉, and another for the 〈◊〉〈◊〉.

2. The argument 〈◊〉〈◊〉 thus put together by the Rej pag. 77 All that is left un∣to the 〈◊〉〈◊〉 liberty, in things 〈◊〉〈◊〉 to Gods worship, is to order them in 〈◊〉〈◊〉 manner: But to appoint and use the 〈◊〉〈◊〉, as we doe, is not to 〈◊〉〈◊〉 in comely manner any things pertaining to Gods worship: Therefore, to appoint and use the Ceremonies, as we doe, is not left to the 〈◊〉〈◊〉 of the Church, i e it is unlawfull The 〈◊〉〈◊〉 answereth first to the 〈◊〉〈◊〉, and then to the assumption, but so as he 〈◊〉〈◊〉 both toge∣ther, in many words: Yet I will follow his order.

3. First of all the denyeth the proposition to be 〈◊〉〈◊〉 in the 〈◊〉〈◊〉 his meaning. But I can see no reason of his 〈◊〉〈◊〉.

1 He 〈◊〉〈◊〉, that the order, and ordering is taken sometimes largely, for all discipline, or policie; 〈◊〉〈◊〉 strictly, for 〈◊〉〈◊〉 of 〈◊〉〈◊〉, and actions handsomely, one before, and another 〈◊〉〈◊〉, and so is opposed only to 〈◊〉〈◊〉,

as in this place, 1 Cor. 14. 40. Now this is farre from overthrowing the pro∣position, in the Repl. his meaning: for the 〈◊〉〈◊〉. 〈◊〉〈◊〉 order in the strict 〈◊〉〈◊〉, which maketh also for his purpose: And this the Rej. granteth to be the 〈◊〉〈◊〉 of the Apostle in this place, 1 Cor. 14 40. Which place the same 〈◊〉〈◊〉. 〈◊〉〈◊〉. 57. confesseth to be the only place (in the New Test.) by which po∣wer is given to the Church to constitute Ceremonies: from both which 〈◊〉〈◊〉 to∣gether, it necessarily 〈◊〉〈◊〉, that all which is 〈◊〉〈◊〉 to the Churches power under the title of order is ordaining in the strict sense, i. e. ranking of Per∣sons and Actions 〈◊〉〈◊〉. as the Rejoind. expoundeth it. Yet immedi∣ately after he accuse 〈◊〉〈◊〉 the Repl. for saying order to be the right 〈◊〉〈◊〉 and dis∣posing of things, 〈◊〉〈◊〉 for time, place, &c, not 〈◊〉〈◊〉 why he 〈◊〉〈◊〉 keth him, or wherein 〈◊〉〈◊〉 from his own expectation. Only he saith that &c osten by the 〈◊〉〈◊〉. 〈◊〉〈◊〉 to time and place, is a blind. Which is not so, for by &c. is meant all 〈◊〉〈◊〉 of like nature with time and place, as Number, Mea∣sure, vicissitude &c. How many Psalmes shall be sung, or Chapters read what and how much Scripture shall be at this or that 〈◊〉〈◊〉 expounded, how one part of worship shall succeed 〈◊〉〈◊〉 &c. without a blind.

4 In the next place, the Rejoynd. findeth a wrong meaning in the Repl. his use of the phrase (in comely manner) because afterward, in the end of he Assumption, he saith that, Comeliness is the Seemliness of order. For (saith the Rej.) beside that Comeliness of order, there is other 〈◊〉〈◊〉. Now this the Repher p 〈◊〉〈◊〉 immediately after the words quoted, otherwhere Comeliness 〈◊〉〈◊〉 ay contain all natural and civil hand 〈◊〉〈◊〉 &c. Neither will I contend about this, but it implyeth so much in this very place; 〈◊〉〈◊〉 that the Rejoynd. hath not given any reason, why the Proposition or first part of the argument should not be admitted. Yet after that he hath 〈◊〉〈◊〉 it upon Mr. Jac b, and made the Repl his disciple, he commeth to examine the proofes of 〈◊〉〈◊〉, though he himself (as is now shewed) hath given sufficient assent unto all contained 〈◊〉〈◊〉.

The First proofe is, that it is manisestly collected out of the place in question, 1 Cor 14 and the 〈◊〉〈◊〉. seemeth to grant as much. To which the Rejoynd. answer th.

1. That in that place three distinct things are propounded, Edification, De∣cency, Order: And these three cannot be one. But Edification being the end, Decency and Order the meanes, they may well be contained in one: decent or∣der tending to Edification, or (which is as much to our purpose) in two; 〈◊〉〈◊〉 and Order for Edification. A holy Sacrament decently, and orderly 〈◊〉〈◊〉 istred, for Edification, is not four distinct things, but one.

His Second is, that these words are the 〈◊〉〈◊〉 of the whole Tract: be∣ginning at 〈◊〉〈◊〉 Eleventh Chapt. wherein are handled some things only concern∣ing decency, some 〈◊〉〈◊〉 properly pertaining to Edification. and some which 〈◊〉〈◊〉 more 〈◊〉〈◊〉 to Order, Ergo more is commanded in 〈◊〉〈◊〉 words, 〈◊〉〈◊〉 the comely placing of one thing after another. Let this be granted, yet 〈◊〉〈◊〉 solloweth 〈◊〉〈◊〉 that more is left unto the Churches 〈◊〉〈◊〉 than order and 〈◊〉〈◊〉 unto 〈◊〉〈◊〉; sor all things that are 〈◊〉〈◊〉, are not 〈◊〉〈◊〉 unto the 〈◊〉〈◊〉 〈◊〉〈◊〉

But hat speaking in unknown tongues, which the Rejoynd. doth referre to 〈◊〉〈◊〉, is distinct from order and decency is by good Divines accoun∣ted 〈◊〉〈◊〉 offend against the order, and decency, spoken of chap. 〈◊〉〈◊〉. and 40. So Dr. 〈◊〉〈◊〉, de Script. q. 2. c. 18. disputeth against the use of an unknown

tongue in Gods service, out of the very place: pugnat hoc vero cum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quam 〈◊〉〈◊〉, 1 Cor. 14. 40. i. e. this mightily 〈◊〉〈◊〉; that good order which 〈◊〉〈◊〉 so much stands for. His 3. is, the Desend. 〈◊〉〈◊〉 no way seem to 〈◊〉〈◊〉 the proposition; because the Repl. undertaketh by argument 〈◊〉〈◊〉 〈◊〉〈◊〉 this place out of the 〈◊〉〈◊〉. his hands, 〈◊〉〈◊〉 this nothing at all argueth, that the 〈◊〉〈◊〉. and the Repl. doe not agree 〈◊〉〈◊〉 the 〈◊〉〈◊〉, thought ey 〈◊〉〈◊〉 about the place, as it is 〈◊〉〈◊〉 in the assumption. The Papists grant us this Propo∣sition: No Ph 〈◊〉〈◊〉 is used 〈◊〉〈◊〉 〈◊〉〈◊〉 in these words, This is my body, but a 〈◊〉〈◊〉 one: Yet 〈◊〉〈◊〉 they deny the assumption; 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 are not a 〈◊〉〈◊〉 phrase, wee undertake by 〈◊〉〈◊〉 to 〈◊〉〈◊〉 this place 〈◊〉〈◊〉 of their hands. So the Des 〈◊〉〈◊〉 no more, than order and 〈◊〉〈◊〉 〈◊〉〈◊〉 Edification, to be 〈◊〉〈◊〉 unto the Churches 〈◊〉〈◊〉, for the 〈◊〉〈◊〉 of our Ceremonies, doth seem at 〈◊〉〈◊〉 to grant, that all which is 〈◊〉〈◊〉 to the 〈◊〉〈◊〉 liberty is order and 〈◊〉〈◊〉 unto Edification, though hee 〈◊〉〈◊〉 these to contain no more then meere circumstances, which is the assumption: Of Edification there is not mention made in the proposition, because 〈◊〉〈◊〉, 〈◊〉〈◊〉 an end, is out of question, and alwayes included.

6. Peter Martyr is cited out of D. Whitaker De Pontis. pag. 841. 844. As a∣greeing with that which the Repl. would have, Here the 〈◊〉〈◊〉. 〈◊〉〈◊〉 him∣self much for the sake (as he saith) of those that are unlatined.

He telleth us P. M. doth distinguish, though not divide, comelinesse from order, which we do also, for take the Repl. his words in the most 〈◊〉〈◊〉 sense you can, yet comelinesse of order, doth distinguish comelinesse from or∣der, no lesse than comelynesse of a man doth distinguish it from a man.

2. He addeth, that P. Mart. doth there instance in the Ceremony of thrice dipping, and in the observation or institution of Feasts. But let the Reader know, 〈◊〉〈◊〉 those words. Ceremony, Observation, Institution of Feasts, which the Rej. hath set down in a 〈◊〉〈◊〉 letter, to be noted as P. M his words, are not to be found in the place of P. M. but are added by the Rej. for advan∣tage. P. M. expoundeth the meaning he had in all his 〈◊〉〈◊〉, by what place, what time, what manner. If therefore the Repl. did not look upon that place, but took it on trust, from the trusty hand of D. 〈◊〉〈◊〉 (as the Rej object∣ed to him) yet it proveth good and 〈◊〉〈◊〉. So that the Rej 〈◊〉〈◊〉 him∣self much, when upon 〈◊〉〈◊〉 uncertain, and 〈◊〉〈◊〉 〈◊〉〈◊〉, he compa∣reth the Repl. to a hungry creature (or dog) that 〈◊〉〈◊〉 〈◊〉〈◊〉 with a bare bone D Morton once (at the least) alledged some 〈◊〉〈◊〉 on trust; and therefore, being challenged for them, hee 〈◊〉〈◊〉, that 〈◊〉〈◊〉 had them from Mr. Stock Yet the Popish 〈◊〉〈◊〉 (〈◊〉〈◊〉 of the 〈◊〉〈◊〉 〈◊〉〈◊〉) did not 〈◊〉〈◊〉 him to a dogge, but onely said, 〈◊〉〈◊〉 hee sent to 〈◊〉〈◊〉 and stones for satisfaction about them. Which I doe not alledge to the 〈◊〉〈◊〉 of either D. M or M St. but onely to shew by comparison how the 〈◊〉〈◊〉. doth sometime ove 〈◊〉〈◊〉 in his terms.

3 For D 〈◊〉〈◊〉, he telleth us, that hee onely saith, that 〈◊〉〈◊〉. Laws belong onely to order, or ordering, but not as it is 〈◊〉〈◊〉 〈◊〉〈◊〉 come linosse. As if any of us did so. The Repl his words; ordering in comely man∣ner, doe not (I hope) referre all to order, considered apart from all come∣linesse.

This is the full summe of all that the Rejoind. had to except against the

first allegation. And yet here upon this nothing, it pleaseth him to accuse, not onely the Repl. but these men, of haughtie and magistral 〈◊〉〈◊〉, gulling, and deceiving, great and 〈◊〉〈◊〉 sinne, and the poor. Repl. at the least, for a man 〈◊〉〈◊〉 of common 〈◊〉〈◊〉. It seemeth he was very angry at something. Let the understanding Reader 〈◊〉〈◊〉, at what? 6. For more mani∣festation of the Repl. his 〈◊〉〈◊〉 of common 〈◊〉〈◊〉, the Rej. referreth us to the 〈◊〉〈◊〉 〈◊〉〈◊〉 out of 〈◊〉〈◊〉 against Bell. Cont. 3. l. 4. c. 16. n. 86, 87. and cap. 17. n. 9, 10, 11, 12, 13.

Omitting therefore unnecessary repetition, let us 〈◊〉〈◊〉 the reasons of extra∣ordinary 〈◊〉〈◊〉.

1 Junius cap 16 n. 86, 87. saith onely 〈◊〉〈◊〉, that those humane Laws are on∣ly 〈◊〉〈◊〉 in the Church, which tend to this, that all things may be done de∣cently, and in order, 1 Cor. 14. 40.

2. That 〈◊〉〈◊〉 are improperly called Laws in the Church, being more pro∣perly Constitutions, or Canons.

Now out of the 〈◊〉〈◊〉 saying, the Repl. concluded, that Junius did judge the Apostle 〈◊〉〈◊〉 no more to the Churches liberty, than to order Gods Ordinances in decent manner: And out of 〈◊〉〈◊〉 second he 〈◊〉〈◊〉 the same conclusion; because any constitution, above ordering in decent manner that which be∣fore was 〈◊〉〈◊〉, is properly a Law. What extraordinary 〈◊〉〈◊〉 is here?

2. Junius c. 17. 〈◊〉〈◊〉. 9. saith onely, that to make new Laws in divine things, is to decline, i. e. in points of Faith, or 〈◊〉〈◊〉 rules of 〈◊〉〈◊〉. But Iunius 〈◊〉〈◊〉 no 〈◊〉〈◊〉 at all, either of Faith or Sanctimony, or Necessity, nor Bell. himself in that place. Neither is the question there handled of points of Faith, or things absolutely necessary to Sanctimony. All double, treble Ceremonies reductively Sacramentall, and Worship, are by the Rej. his owne dictates double sacred; and 〈◊〉〈◊〉 is it which 〈◊〉〈◊〉 〈◊〉〈◊〉 by divine.

3. 〈◊〉〈◊〉. saith that the addition forbidden 〈◊〉〈◊〉. 4. is of 〈◊〉〈◊〉 contrary to the Law of God: Whereunto 〈◊〉〈◊〉, n. 10. answereth, that any Laws at all, ad∣ded to Gods Laws, are contrary to the Law of God, 〈◊〉〈◊〉 of proper Laws, without any backing of Gods Law, binding the 〈◊〉〈◊〉, as he sheweth, cap. 16. n. 86. 8.

Here 1. the Rejoind. 〈◊〉〈◊〉 out those words of 〈◊〉〈◊〉, 〈◊〉〈◊〉 contrary 〈◊〉〈◊〉 beside the word; which if he had 〈◊〉〈◊〉, then the Readers 〈◊〉〈◊〉 might have recalled, how this place cited before for 〈◊〉〈◊〉 〈◊〉〈◊〉 that phrase, was 〈◊〉〈◊〉. 〈◊〉〈◊〉 by the Rejoind. pag 42.

2. It is to be marked that the Def. and Rej. their answer unto Deut 4. is the same with 〈◊〉〈◊〉. pag. 134.

3. That exposition of Laws 〈◊〉〈◊〉 backing, is of the 〈◊〉〈◊〉. his own 〈◊〉〈◊〉. No such thing is sound in the places 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 did 〈◊〉〈◊〉. 〈◊〉〈◊〉 to defend any such thing. Of binding the conscience, enough hath been said in the head of difference 〈◊〉〈◊〉 our Ceremonies and Popish.

4. 〈◊〉〈◊〉 n. 12 answering to 〈◊〉〈◊〉 his saying, that God (in the N. T) gave onely the common Laws of Faith and Sacram. leaving the specials to the Church, &c. 〈◊〉〈◊〉 Gods Laws to be perfect 〈◊〉〈◊〉, 〈◊〉〈◊〉 & 〈◊〉〈◊〉, and those of the Church to be but Canons and disposings of conveniency, for better obser∣ving of divine Laws.

Where note 1. an example of an &c. for a blind, or blinding, which the

Rejoynd. formerly told of, for in that &c. is 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉, & 〈◊〉〈◊〉 〈◊〉〈◊〉: 〈◊〉〈◊〉 non possunt diversissimi 〈◊〉〈◊〉 convenire in 〈◊〉〈◊〉 〈◊〉〈◊〉 & ri∣tibus. i. e. for this cause, speciall lawes of rituall things, are lest to the Churches liberty, because of variety, which falleth out now by occasion of 〈◊〉〈◊〉 and places, which is the very thing, that the Rejoynd. pawned his credit, Bell. ne∣ver said, pag. 15, 16. Note also, Secondly, that Junius doth not in this place mention Canons, 〈◊〉〈◊〉 the Rejoynd. pleaseth to alter his words in reciting 〈◊〉〈◊〉 them; But cautions and dispositions. Now a caution about the 〈◊〉〈◊〉 of any thing, is not an institution of a new thing. 3. 〈◊〉〈◊〉. is sound to say as much as he was alledged 〈◊〉〈◊〉, and to the contrary we have from the 〈◊〉〈◊〉. a 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉.

5. Junius n. 13. saith only that Christ is the only Law giver, that is, to give lawes, that in themselves and by the very authority of the law maker, do bind the conscience. As if 〈◊〉〈◊〉 in 〈◊〉〈◊〉 of Bell. did only say the very same thing with him, that he goeth about to 〈◊〉〈◊〉; 〈◊〉〈◊〉 Bellarmine, in that very place saith: Christ is the 〈◊〉〈◊〉 law giver, who by his own authority can judge and make lawes.

Now out of all these allegations, the Rejoynd. maketh his 〈◊〉〈◊〉.

1. Where he these words, all that is requisite as spoken of Rites and 〈◊〉〈◊〉? Answer, the sense of these words, as spoken 〈◊〉〈◊〉 all Ceremonies above meer order and decency, is cap. 16. 28.

2. Where 〈◊〉〈◊〉 you in 〈◊〉〈◊〉 that the Church may constitute no new thing? Ans. cap. 17. n. 9. this in things divine is to turne aside: for the Rejoynd. his interpretation of those words, that they mean points of saith, and necessa∣ry rules of Sanctimony, is 〈◊〉〈◊〉 by conference of Bellarmines words there opposed, who in that place 〈◊〉〈◊〉 in 〈◊〉〈◊〉 and Judiciall lawes, and speaketh not at all of saith and necessary Sanctimony?

3. Where are these words, Ordering in seemly manner. Ans. cap. 16. n. 86. those only humane lawes are necessary in the Church, which make that all things be done decently and in order, 1 Cor. 14. 40.

4. If the Church may appoint no new things, but only see to decency and order, then saith the Rejoynd. what Patent hath she to make particular 〈◊〉〈◊〉 for time and place? unlesse they be no new things. I ans.

1. Time and place considered as meer occasional circumstances, are no 〈◊〉〈◊〉 new things in Gods service, then concreated time and place, were 〈◊〉〈◊〉 things in creation, distinct from the created world. And Calvin 〈◊〉〈◊〉. l. 4. cap. 10. Sect. 22. severely 〈◊〉〈◊〉 these, that call such times of 〈◊〉〈◊〉 new lawes: Quis nisi 〈◊〉〈◊〉, sic 〈◊〉〈◊〉 〈◊〉〈◊〉 ab iis legem dicat, quos constant dun∣taxat 〈◊〉〈◊〉 〈◊〉〈◊〉, quae sunt a domino satis 〈◊〉〈◊〉 〈◊〉〈◊〉? if 〈◊〉〈◊〉 that scandals be avoided, be no new thing, then neither is procuring that dis∣order, and undecency, 〈◊〉〈◊〉 〈◊〉〈◊〉, place, &c. be avoided, any 〈◊〉〈◊〉 thing.

As for a Patent to appoint double, 〈◊〉〈◊〉, sacred 〈◊〉〈◊〉, it is a 〈◊〉〈◊〉 thing for them to 〈◊〉〈◊〉 it, that cannot shew it 〈◊〉〈◊〉 the 〈◊〉〈◊〉 Seal. I do 〈◊〉〈◊〉 think that any 〈◊〉〈◊〉 King would have his 〈◊〉〈◊〉 〈◊〉〈◊〉 it themselves to that power, which is fetched out of a patent, invisible and only avouched by 〈◊〉〈◊〉.

7. A 〈◊〉〈◊〉 was given of the foresaid proposition, out of 〈◊〉〈◊〉. de 〈◊〉〈◊〉. Imp. l. 1. c 2. n. 26, 27. 31. 〈◊〉〈◊〉. that the Church hath only 〈◊〉〈◊〉 ministry, to ob∣serve such things as Christ hath appointed, not authority of 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉

things. Here the Rej 1. observeth, that those words (new things) have no footsteps in Junius; As if new things could be appointed lawfully without authority of appointing; and leaveth only ministeriall performance of things appointed, he denieth appointing of new things. 2 He cryeth thus, if the Church have a ministery to appoint and doe such things as Christ hath com∣manded, then must she needs have a commission legative, to appoint and use tites, serving to order and decency. Adde to this only, and then it is not only that, but all that which we require. 3. He cryeth out of 〈◊〉〈◊〉 perversion, ei∣the: by grosse negligence, or mistaking And why so I pray? because forsooth all that 〈◊〉〈◊〉 saith is good to prove, that no Ecclesiasticall all person hath any po∣wer by his calling over temporall Princes. But this is nothing against their delegated dependant power, by commission: But First, these are very strange distinctions: they have not any power by their calling, but some by com∣mission. They have not any power over temporall Princes (though they be members of the Church) but over the Church they have.

2. The Rejoynd. maketh Junius only to deny that, which Bellarmine never affirmed, viz. absolute independent power of Ecclesiasticall 〈◊〉〈◊〉 persons as supreme Lords. Nay Bellarmine answereth to Calvin in the very same manner that the Rejoynd. 〈◊〉〈◊〉: The Pope is not the cheif law giver but the Vicar of Christ, and by Christs authority maketh lawes.

3. He addeth, that Junius 〈◊〉〈◊〉. de trad. distinguisheth betwixt decency, and the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 alone.

As if this were the main question, or any part of the Proposition, or de∣nyed by the Repl. at all. The rejoynd. having little to say that was to pur∣pose, catcheth hold of one word in the end of the Assumption used by the Repl. seem 〈◊〉〈◊〉 of order (which yet is immediately there differenced from other decency, as well commanded as 〈◊〉〈◊〉) and that he maketh the main mat∣ter of the proposition: whereas the meaning is, that nothing is left unto liber∣ty in Gods worship, above decency and order, for which 〈◊〉〈◊〉 testimonies are brought, and not for the other.

8. For more full support of the foresaid proposition, a reason is added, from the fullnes of a perfect law, which leaveth no more unto ministerial judges, then needs must. For answer, the Rejoynd. 1. Observeth that some cases are of necessity variable, and so left. So the occasions of different rites, and Ceremonies are so various, that if our Lord had fixed any one certain fashi∣on, he should have made rather snares then lawes for his Church As if he had appointed 〈◊〉〈◊〉 at the table in a communion: or kneeling in prayer. This-is strange stuffe. 1. So much is granted, as is 〈◊〉〈◊〉. viz. that God hath left nothing (about his worship) undetermined in his 〈◊〉〈◊〉. 〈◊〉〈◊〉 uncommand∣ed, and unforbidden particulary save only that which he could not 〈◊〉〈◊〉 and 〈◊〉〈◊〉 forbid: Now let any man think, and judge, whether it had not been possi∣ble for God in his word, either to have commanded, or forbidden the signing of those that are baptized with the signe of the Crosse as well, as baptizing of them with water? 〈◊〉〈◊〉. How can that too too bold and inconsiderate asser∣tion be excused: if our Lord had sixed (or Commanded) any one certain fa∣shion of Ceremonies, he had made rather snares then lawes for his Church. If it had pleased God to command, or forbid the signe of the Crosse in particu∣lar, what snare had it been? When God appointed all the Ceremonies of the Old Testament, he did not I hope make snares for his Church, though he did lay a burden upon it, 3. Whereas the Rejoynd. maketh sitting at a table, in the

Lords Supper, and kneeling at Prayer, to be such things as the Lord could not command, but as snares, because sometime a Table may bee wanting, or something to sit on, or ability to sit; and so of Kneeling: this is as poor a 〈◊〉〈◊〉 to catch any man of understanding in, as one shall lightly see made. For 1. many affirmative Commandements of God there are, which in 〈◊〉〈◊〉 cases cannot bee fulfilled, and 〈◊〉〈◊〉 to bind, as praying unto, and praising of God with our voice; which is no snare to him that cannot speak.

The appointing of Wine for the Supper, is no snare, though some Coun∣tries have it not, and some men cannot well drink it. See 〈◊〉〈◊〉 Ep. 2. 〈◊〉〈◊〉 and Symb. 〈◊〉〈◊〉. lib. 1. 〈◊〉〈◊〉. 9 2 I would know, whether it had been a snare if God 〈◊〉〈◊〉 appointed sitting at the Table with exception of such extraordinary cases? if 〈◊〉〈◊〉, then much more when men appoint kneeling, surplicing, and crossing; if no, 〈◊〉〈◊〉 our 〈◊〉〈◊〉 〈◊〉〈◊〉 proceed.

Kneeling in publique prayer might have been appointed without snaring, as 〈◊〉〈◊〉 before the Lord thrice in the year, was appointed to every Male in Israel, 〈◊〉〈◊〉. 16. 16. For (without doubt) many men in Israel, were, by accident more unable to travel up to Ierusalem, then any Christian that hath knees, is to kneel.

After this observation, of which the 〈◊〉〈◊〉 saith it may he as wee will, he an∣swereth, that our Lord hath left nothing absolute to the will of his Officers; but hath left even 〈◊〉〈◊〉 Rites, under generall rules, which will tye them as perfectly, as if every one had been named and with 〈◊〉〈◊〉 〈◊〉〈◊〉.

1. But this is 〈◊〉〈◊〉 to the purpose; because so the in perfect est Law that is in any Nation upon 〈◊〉〈◊〉 earth, if it be worthy the name of Law, leaveth no∣thing so absolute to the will of 〈◊〉〈◊〉 〈◊〉〈◊〉, as that it should be without the general rules of Justice, common good, &c. 〈◊〉〈◊〉 not without the rules of order and decency.

2. Concerning the 〈◊〉〈◊〉 of perfection, betwixt 〈◊〉〈◊〉 and parti∣cular rules, though enough 〈◊〉〈◊〉 been said before, upon like occasion, yet this I will adde.

If he meaneth, that a general rule, if it be perfectly understood and applyed, doth as perfectly tye as 〈◊〉〈◊〉. I grant it to be a truth. And so was the Old Testament as perfect a rule of 〈◊〉〈◊〉 Faith as the New, 〈◊〉〈◊〉 shalt love thy Neighbour, as 〈◊〉〈◊〉 as the six of the second Table. But if hee meane, that a generall rule is as sit and full for the 〈◊〉〈◊〉 of us 〈◊〉〈◊〉 〈◊〉〈◊〉, as 〈◊〉〈◊〉 are, then I think no man conscious of 〈◊〉〈◊〉 〈◊〉〈◊〉, wil beleeve him.

〈◊〉〈◊〉 〈◊〉〈◊〉 I beleeve, 〈◊〉〈◊〉 he himself is so fully 〈◊〉〈◊〉 in crossing the baptized, by any rule which he hath out of Gods word for that, as hee is for 〈◊〉〈◊〉 by the rule of 〈◊〉〈◊〉

The 〈◊〉〈◊〉 having (as he thought) 〈◊〉〈◊〉 grounded the generall, that a 〈◊〉〈◊〉 Law 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 needs must unto 〈◊〉〈◊〉 〈◊〉〈◊〉, goeth on to assume, that in the worship of God, all, but particular 〈◊〉〈◊〉 of order, might easily be (〈◊〉〈◊〉 indeed 〈◊〉〈◊〉 were) 〈◊〉〈◊〉 by Christ, and therefore need not be 〈◊〉〈◊〉 to the Churches wisdom. Upon this it pleaseth the Rej. to say little to the purpose, in many words.

1. He saith, that circumstances of order were not harder to determine than those of decency. Now it is plaine enough that the 〈◊〉〈◊〉. here, naming order, did also understand decency, though he named order only.

2. He asketh, what School of Divinity hath taught the Repl. to say, that our Lord forbore the determining of such circumstances, because all else was easie? I answer, no rule of Divinity 〈◊〉〈◊〉 〈◊〉〈◊〉 teach the Repl. to say so, nor yet the Rejoinder to impute unto him, what he never said.

But if he meaneth (as it seemeth 〈◊〉〈◊〉 doth) because it was not so easie to de∣termine circumstances of time and place, as real worship.

I then answer, that this (as I think) the Replyer learned out of that Divi∣nity School, out of which the Def and Rejoinder learned. That which they cite out of Calvin, pag. 15, 16 Janius is cited to the contrary out of Cont. 3. l. 4. cap. 17. n. 12. (which place the Rejoinder looked upon by occasion of the Replyer his former citation of it) But he in that very place, distinguisheth be∣twixt Laws, properly so called, and 〈◊〉〈◊〉, leaving onely cautions to the Churches liberty, which is the very same that the Repl. meaneth. The plaine truth is, that supposing Gods will to be, we should worship him in any place, and at any time fitting, it was necessary, that the particular choice of fitting time & place, should be left 〈◊〉〈◊〉 to any particular time, or place, ex∣clusively. Calvin also is cited, as more comely, expressing the cause to be, that 〈◊〉〈◊〉 would not, than that he could not 〈◊〉〈◊〉 such matters.

Now though Calvin, being so excellent in his expressions may easily be granted to have expressed the same meaning in more comely manner than the Repl. Yet here was no cause of noting disparity: For the Repl in saying, all things but particular order and decency may bee easily appointed, did not say what Christ could doe, but what might be easily for us appointed, or with our case, or with the ease which we doe conceive of in Law giving, or of an ordinary Law-giver, having such authority as Christ had. And who doth not see, that it is not so easie, to appoint every 〈◊〉〈◊〉 place, and time, wherein God shall be worshipped, throughout all the world, as with that worship he shall bee served? For that particular description, a thousand books, so great as our own Bible, would not have sufficed.

The world (as Iohn saith) would 〈◊〉〈◊〉 bee capable of the volumes that must have been written. The Rej. himself, pag 89. telleth us of cumber, and much ado, that would have been, in naming every 〈◊〉〈◊〉, and is not this as much as lesse easie? yet it pleased him to seek matter of 〈◊〉〈◊〉 about this 〈◊〉〈◊〉, and that (which 〈◊〉〈◊〉 not) 〈◊〉〈◊〉 after he had, without reason, ac∣cused the Repl. of picking quarrels. 〈◊〉〈◊〉. 88.

10. A second reason of the Repl. his proposition, was, that whatsoever in worship is above order and decency, is worship: Because whatsoever is acted by him that worshippeth, in that act, beside 〈◊〉〈◊〉 civility, must either 〈◊〉〈◊〉 an act or means of worship, or an orderly decent disposing of those acts, or else at the least idle, and so unlawfull. The 〈◊〉〈◊〉 answereth 1. that a significant Ceremony for Edification is lawful; yet cometh not under any of those heads. But he himself 〈◊〉〈◊〉 a significant Ceremony instituted of God, to be essen∣tial worship, and instituted of man to bee worship, though nor in it selfe: of which distinction enough 〈◊〉〈◊〉 been said in the head of Worship: Yet this by the way: A significant ceremony for 〈◊〉〈◊〉 is the same in it selfe, by whomsoever it be instituted, because institution is extrinsecal to the thing in∣stituted, and alters it not in it self, internally. If therefore it be essentiall law∣full worship, in it 〈◊〉〈◊〉, when it is instituted by God, it is also 〈◊〉〈◊〉 (though not lawfull) worship, in it self, when it is instituted by man. Be∣side

that Ceremony whose proper sole end is 〈◊〉〈◊〉 toward God, is properly done to the honour of God, and so properly divine worship

2. 〈◊〉〈◊〉 answer is, that comeliness grounded on civil humane considerations, is not meere 〈◊〉〈◊〉 in sacred actions and use, but sacred by application. Which is very true, if civil application be meant by 〈◊〉〈◊〉 civil; but then it is nothing to the purpose. For sacred by application is seemly clothing 〈◊〉〈◊〉 on for to goe to Church in, and yet is in it self 〈◊〉〈◊〉 civil. The Question is not of application, but of internal 〈◊〉〈◊〉. Sacred things 〈◊〉〈◊〉 to civill busines, doe not therefore become civill; for who will say, that prayer, at the begin∣ning of a 〈◊〉〈◊〉, is a civil act, though it were used in the upper and 〈◊〉〈◊〉 〈◊〉〈◊〉, and applied to that civil meeting, as it ought to be? And why 〈◊〉〈◊〉 shall 〈◊〉〈◊〉 application of civil decency unto sacred busines, make it alter the nature or name of it?

3. His answer is that all meanes of worship are not worship. But he knew well enough, that this was meant of proper 〈◊〉〈◊〉 of 〈◊〉〈◊〉.

His fourth is, that ordering and manner of disposing is ill divided from comeliness. Neither did the Repl. intend so to divide, but rather to 〈◊〉〈◊〉 them, understanding by that manner of 〈◊〉〈◊〉, comeliness. But if the 〈◊〉〈◊〉 not catched up some shew of confounding comeliness with order, which was not intended by the Repl. he had been in this argument wholly at a 〈◊〉〈◊〉.

His 〈◊〉〈◊〉 and last answer is, that by 〈◊〉〈◊〉 leave somethings in 〈◊〉〈◊〉, may, and sometimes must be tolerated. But he should have 〈◊〉〈◊〉 bred, that the question here is not of tolerating, but of appointing and 〈◊〉〈◊〉.

Now if it be lawfull, to 〈◊〉〈◊〉 and use empty and 〈◊〉〈◊〉 Ceremoni∣e; in Gods worship, let those worshipers judge, that 〈◊〉〈◊〉 at the majesty of God, and are afraid in any manner to appear empty, and unprofitably before 〈◊〉〈◊〉. Nay (to 〈◊〉〈◊〉 by our 〈◊〉〈◊〉) let the Papists themselves judge. 〈◊〉〈◊〉. de Pontif. l. 4. c. 〈◊〉〈◊〉. ad 4. 〈◊〉〈◊〉 those Ceremonies to 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 are unprofitable altogether, and vain precepts, 〈◊〉〈◊〉 and 〈◊〉〈◊〉 Ceremonies, only by humane spirit invented. And de 〈◊〉〈◊〉. 〈◊〉〈◊〉. l. 2. c. 32. empty and good for nothing, more then needs, and not a jot 〈◊〉〈◊〉 to a∣ny 〈◊〉〈◊〉. and who not?

11. Thus 〈◊〉〈◊〉 concerning the 〈◊〉〈◊〉 of our argument: the assun 〈◊〉〈◊〉 〈◊〉〈◊〉, which is this: To appoint and 〈◊〉〈◊〉 the Ceremonies as we do, is not to order in 〈◊〉〈◊〉 〈◊〉〈◊〉 any thing pertaining to Gods worship. The reason is, because order 〈◊〉〈◊〉 not the 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 of any 〈◊〉〈◊〉, but only the right placing and 〈◊〉〈◊〉 of things 〈◊〉〈◊〉 〈◊〉〈◊〉.

The Rejoynd. answers 〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 time, place and measure: which is a 〈◊〉〈◊〉 in the 〈◊〉〈◊〉 before 〈◊〉〈◊〉, and 〈◊〉〈◊〉.

2 His second is, that ordering in 〈◊〉〈◊〉 manner, or 〈◊〉〈◊〉, 〈◊〉〈◊〉 the institution of such 〈◊〉〈◊〉, as shall be 〈◊〉〈◊〉 to the 〈◊〉〈◊〉, and variety of divine actions. Where the 〈◊〉〈◊〉 〈◊〉〈◊〉 is not so formall, that a man may spie in it the difference it 〈◊〉〈◊〉 from other things: the Rejoynder in his 〈◊〉〈◊〉. pag. 36. 〈◊〉〈◊〉 it to 〈◊〉〈◊〉 Rochets, &c. 〈◊〉〈◊〉 as they are di∣stinct from Surplices: the Bishops went 〈◊〉〈◊〉 the hearse in their 〈◊〉〈◊〉, the Clarkes in their Surplices. So that it 〈◊〉〈◊〉 to meane some 〈◊〉〈◊〉 of State, and dignity: of which kind neither 〈◊〉〈◊〉, not surplice is any. How∣soever the ordering of one thing, doth not require another new thing, but on∣ly disposing of that one. For if it did, then that new thing (because that also

must be ordered) would require another new thing, and that also for order sake another, so that no one thing could be ordered without an infinite 〈◊〉〈◊〉 of new things.

As 〈◊〉〈◊〉 the dignity of divine actions, that is best suited with mans reverent and humble simplicity, not with outward shewes of dignity, 〈◊〉〈◊〉 by 〈◊〉〈◊〉. The womans 〈◊〉〈◊〉 vail was more sutable to the dignity of Gods worship, then if she had adorned her self with Gold, and 〈◊〉〈◊〉 us 〈◊〉〈◊〉. 〈◊〉〈◊〉 plain Cloak was more suitable, then the 〈◊〉〈◊〉 Cope in all Rome. If 〈◊〉〈◊〉 〈◊〉〈◊〉 outward shewes of dignity, then Rome, which is a 〈◊〉〈◊〉 〈◊〉〈◊〉, may be to all Churches a mirable example of religious order; for the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 Sess. 22. professeth their Masse Ceremonies to be invented, that the 〈◊〉〈◊〉 of such a Sacrifice might be set out.

12. To shew further that order requireth not such Ceremonies as ours, the notation of the word was brought in, signifying no such thing. Now the Rejoynd. granteth, that originally the word doth nor containe within the compasse of it, 〈◊〉〈◊〉 kind of Ceremonies, though by usage it may. Which is very true, but helpeth not, Except the Def. or Rejoynd, whose princi all ar∣gument is taken from this place, and only retorted by us, can prove, that in this place the word order is extended beyond his originall signification. He will not therefore stand with us, about the signification of the word in this place: let order saith he, in this place signify no more then placing. But he ma∣keth his retreat to the word Comelinesse; asking if comelinesse be nothing? I answer yes, it is something; but the 〈◊〉〈◊〉. did not insist on that word, because he took the 〈◊〉〈◊〉 of the Def. his argument from this place, principally to lie upon order.

But seeing the Rejoynder hath given up Order, I will adde a word or two concerning Comeliness.

I take this for granted, that seing the Rejoynder 〈◊〉〈◊〉 order here to be taken in strict signification, as opposed only to 〈◊〉〈◊〉, pag. 78. he will also consent with us, that decency, in 〈◊〉〈◊〉 same 〈◊〉〈◊〉 and 〈◊〉〈◊〉, is to be ta∣ken in strict signification, as opposed only to the vice 〈◊〉〈◊〉 undecency. Now hence it followeth that decency requireth nothing, but that which is necessary to the avoiding of undecency.

I ask therefore if 〈◊〉〈◊〉 in Gods worship cannot be avoided, without double, 〈◊〉〈◊〉, sacred, significant Ceremonies, of 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉? If not, then the Apostles did much 〈◊〉〈◊〉 themselves, in their publick worshiping of 〈◊〉〈◊〉, before men had 〈◊〉〈◊〉 such Ceremonies; for that is no answer which the Rejoynd, after 〈◊〉〈◊〉; all Churches are not bound to this or that particular way of comelinesse. All Churches are bound to avoid undecency, 〈◊〉〈◊〉 to doe 〈◊〉〈◊〉 which decency 〈◊〉〈◊〉, or bindeth them unto. If yea, then 〈◊〉〈◊〉 doth not require such kind of Ceremonies.

Neither 〈◊〉〈◊〉 it indeed, any more 〈◊〉〈◊〉 order. So Mr. 〈◊〉〈◊〉, lat. to. 2. p. 888. 〈◊〉〈◊〉 is when the service of God is 〈◊〉〈◊〉 with 〈◊〉〈◊〉 and 〈◊〉〈◊〉 〈◊〉〈◊〉 of time, place, person, and gesture: and hereof the A∣postle speaketh 1 〈◊〉〈◊〉. 14. 40. The plain simple 〈◊〉〈◊〉, without 〈◊〉〈◊〉 affectation, is, that decency is (in this place) nothing but good civil 〈◊〉〈◊〉, agreeable not only to worship, but 〈◊〉〈◊〉 to any grave assembly. Decency (saith 〈◊〉〈◊〉 upon the place) is opposed to vanity, sports, riot: it stands not in hoods, 〈◊〉〈◊〉, or vizards of fond Ceremonies. &c.

I dare appeal to D. B. his conscience, if Baptisme be not as decently administred without the 〈◊〉〈◊〉, as with it,? and publick prayers made 〈◊〉〈◊〉 decently without a Surplice, as with it? Let conscience here speak, and the Rejoynde harken∣ing unto it, will (without all doubt) confesse, that decency in this 〈◊〉〈◊〉 doth no more require either Crosse or Surplice, then 〈◊〉〈◊〉, and that 〈◊〉〈◊〉 〈◊〉〈◊〉 them together doth no more require those Ceremonies, then a hundred other, which in England (though not at Rome) are denyed unto them.

To this purpose Mr. Attersall, in his second book of the 〈◊〉〈◊〉, chap 5. saith well: if they referre all this trash and trumpery (of humane Ceremonies in Baptisme) to order and comeliness, as Hosius doth, do they not thereby 〈◊〉〈◊〉 phemously accuse the 〈◊〉〈◊〉 of John, and of the Apostles of uncomelinesse and disorder? whereas the 〈◊〉〈◊〉 and dignity of the Sacraments is to 〈◊〉〈◊〉 〈◊〉〈◊〉 by the word of God, by the institution of Christ, by the 〈◊〉〈◊〉 of the Gospell, and by the practice of the Apostles: Nothing is more comely, de∣cent, and orderly, then that which Christ commandeth and 〈◊〉〈◊〉: nothing is more uncomely and unseemly then that which man inventeth in the 〈◊〉〈◊〉 of God, and in the celebration of the Sacraments; thereby inverting and perver∣ting the holy Ordinances of God.

12. The received definitions of order, are brought in to the same purpose, by the Replier. And the Re joynder 〈◊〉〈◊〉 so much as they import, viz. that order in strict signification doth not imply such Ceremonies as ours.

He must therefore either prove, that in this place, 1 Cor. 14. 40. that 〈◊〉〈◊〉 is not taken strictly, which he himself formerly granted, or give up the place, which is (by his own confession) the only place of all the New Testament, for 〈◊〉〈◊〉 of such Ceremonies, or 〈◊〉〈◊〉 to decency, upon which he cannot any more fasten then upon order, as 〈◊〉〈◊〉 been shewed.

Nothing materiall is added in the rest of the Rejoynd. his answer unto this argument (where our divines are observed, to distinguish order and decency, from mysticall Ceremonies, 〈◊〉〈◊〉 context of the Chapter, 1 Cor.. 14. is declared to respect 〈◊〉〈◊〉 mysticall Ceremonies, the 〈◊〉〈◊〉 of Scripture is shewed to con∣sent) nothing (I say, and the Reader may see) is added; but only the same things are repeated about order, and decency which are now sufficiently discussed.

So the Rejoynder hath nothing to say to the contrary, but that we 〈◊〉〈◊〉 safely conclude, Ergo. to appoint and 〈◊〉〈◊〉 the Ceremonies as we doe, is not 〈◊〉〈◊〉 to the liberty of the Church, i. e. it is unlawfull.

If there were nothing else against them, in all the Scripture, then this place, 〈◊〉〈◊〉 which the Defend. and Rejoynd. can find none in all the New Testa∣ment for them, any indifferent man would say they are not allowed.

Those that are devoted to the Ceremonies may shuffle up and down, first to 〈◊〉〈◊〉, and when they are beaten thence, to Decency, and from decency, when they can defend that no longer, to Edification, as the 〈◊〉〈◊〉. doth: But all will not help. Let them pitch or insist upon one of these grounds, without starting, I will pawn my Head, their 〈◊〉〈◊〉 will come home to them again, as finding noe fast ground either in Order, Decency, or Edification, for double significant Ceremonies (such as ours) to 〈◊〉〈◊〉 at. The Defend. could frame no consequence out of any of these words, the Rejoynd, saith there is one, but he cannot shew it. To the contrary consequence, nothing is answer∣ed of any moment,

And is not this a miserable cause, which hath no place in all the N. 〈◊〉〈◊〉

which the best Advocates can alledge for it, but only that, out of which it is utterly confounded? To the Defend. and Rejoynders maintaining such a cause, this 〈◊〉〈◊〉 may be given that they would willingly, so farre as they can, favour things which the times favour, and therefore strive to make something of that which maketh nothing for them. In the former 〈◊〉〈◊〉, when Order, Decency, and Edification, should have been hand∣led as rules, according to the title of the digression, the Rejoynder sud∣dainly breaketh off, referring them to a sitter place. Now here in this place, he was constrained to touch upon them, but so softly, and spa∣ringly, that it 〈◊〉〈◊〉 he found this no fitter place then the former, for those reserved Considerations.

When shall we come to the 〈◊〉〈◊〉 place?

By this I hope the Reader is satisfied, that there is more in Ames his Argu∣ment than you imagined, and thinks that 〈◊〉〈◊〉 had no reason to slight it before you had seen it. I will readily acknowledge that you are farre his superiour 〈◊〉〈◊〉 your incomparable skill in Critical learning and Antiquity, and all the world would account me a fool to 〈◊〉〈◊〉 or think otherwise; but I hope it is no 〈◊〉〈◊〉 to say, that hee was not much your inferiour for Logick, Philosophy, and Scholastical Divinity; in which latter, hee was more versed than most of our Protestant Writers: Comparisons I know are odious, but I Apologize for a dead man, and therefore I hope I shall be held 〈◊〉〈◊〉: Indeed his memory 〈◊〉〈◊〉 to be 〈◊〉〈◊〉 with mee; for though I dissent from him 〈◊〉〈◊〉 some things, yet I must needs 〈◊〉〈◊〉, that in my first study of Divinity, I most profited by him: I have often found in a few words of his that satisfaction, which I in vaine searched for in more voluminous discourses. I know that hee hath been contemned by many, but it hath been by Learned men that never read him, or by ignorant Readers that never understood him; and indeed unto those that have not made some tolerable progresse in Philosophy, he will be in many places un∣intelligible; for he studied 〈◊〉〈◊〉, and for that purpose, frequently made choice of scholastical expressions: He lived and dyed an exile for his dislike, and opposition of our Ceremonies; and the 〈◊〉〈◊〉 were not contented to have hunted him from his Native soyl, but pursued him beyond the Seas; for they engaged King James to command the then English Ambassadour at the Hague to sollicite against his employment in the Netherland Universities, and he prevai∣led with the States Generall to exclude him from Leyden, where otherwise hee had been received as a Professor; but making the like attempt at 〈◊〉〈◊〉, the motion was rejected as unchristian and uncharitable, with some tart reflexions upon the Bishops malice. This I have received from a very good hand, one of his Scholars, that heard it from his own mouth: But I returne from this di∣gression.

Upon the review of this Section I find, what you say of Ames his Argument for condemning of the Ceremonies from 1 Cor. 14. may with better reason bee applyed unto Bishop Mortons medium for justifying of them, and with your leave, Mutatis mutandis, I shall apply it thereunto: To the reproach of my great stu∣pidity, I willingly: acknowledg, that it cannot enter into my 〈◊〉〈◊〉 what sense his buttoning and 〈◊〉〈◊〉 of his 〈◊〉〈◊〉 is 〈◊〉〈◊〉 of which with the best possible ma∣nagery 〈◊〉〈◊〉 be taught plainly to justifie humane institution of religious mystical Ceremonies in the Church appropriated unto Gods worship, i. e. by what Prosyllogismes or supplies, or advantages of art, this Enthymeme shall be rendered concludent. Bishop Morton 〈◊〉〈◊〉

and 〈◊〉〈◊〉 his Cassock, therefore it is lawfull for Church gover∣nours to invent and devise Symbolical Ceremonies, that is, those which teach things spiritual by their mystical signification, and appropriate them unto Gods worship. He that can maintain this consequence to be not onely true, but plain and evident, will be a formidable adversary indeed, as formidable an adversary as ever put pen to paper; and if you cannot maintain this Consequence, the terror of your name wil with me in greatpart vanish, as touching argumentation: When the Spaniards came first into America, the inhabitants 〈◊〉〈◊〉 them to be immortall, but when they had once taken some of them, they put their heads under water, and there kept them untill they had drowned them, and this soon altered their opinion: knowing your vast abilities, I looked upon you as a very formidable adversary, and expected from you very terrible arguments; but your arguments for the Ceremonies I have taken, and I thinke 〈◊〉〈◊〉 them with satisfying answers, and therefore you are not in this controversy so formidable an adversary as at first I thought you; but I 〈◊〉〈◊〉 this to the badnesse of your cause, and not to any defect in your abilities.