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.

Dr. Hammond. sect. 36.

His third and last impression now remaines, wherein he undertakes to prove by three arguments, that custome is not the only rule of decency; and his first argument is, be∣cause the light and law of nature is also a rule of decency. To this I answer, that 〈◊〉〈◊〉 those things, whereof alone he knowes I there 〈◊〉〈◊〉 in the Sect: concerning uniformity, i. e. in things indifferent, gestures, and other Ceremonies in Gods service, the law of na∣ture is no rule at all: and I suppose he cannot think, I am sure he pretends not to prove, or so much as affirme it is, and therefore though not 〈◊〉〈◊〉 in all 〈◊〉〈◊〉 of things, of which I speak not, nor can by any rules of discourse be supposed to have 〈◊〉〈◊〉, yet as to the matters then before me, wherein Ecclesiastick conformity consisted, custome, and only custome was the rule of 〈◊〉〈◊〉.

Jeanes.

1. I had no reason to imagine that your words were to be restrained unto things indifferent, gestures and other Ceremonies in Gods service, for you undertook to give us the importance of the Apostles words: Let all things be done decently, and the Apostles words reach unto even naturall decency, now of that the light of nature is a rule.

2. There be, as Bellarmine rightly lib. 2. de 〈◊〉〈◊〉 〈◊〉〈◊〉. cap. 20. some Ceremonies, which receive their institution as it were from nature it self, which may be called naturall Ceremonies, as to looke up 〈◊〉〈◊〉 Heaven, to 〈◊〉〈◊〉 up our hands, to bow our knees, and knock our breasts when we pray unto God: Quaedam 〈◊〉〈◊〉 sunt 〈◊〉〈◊〉 〈◊〉〈◊〉 natura 〈◊〉〈◊〉 〈◊〉〈◊〉, quae naturales 〈◊〉〈◊〉 possunt, qual. est respicere in 〈◊〉〈◊〉, tollere manus, flectere genua, 〈◊〉〈◊〉 〈◊〉〈◊〉, cum Deum 〈◊〉〈◊〉: 〈◊〉〈◊〉 〈◊〉〈◊〉 natura ipsa docet, unde ettam communes sunt Gentilibus & 〈◊〉〈◊〉 sectis.

3. Those Ceremonies which we oppose, 〈◊〉〈◊〉 〈◊〉〈◊〉, such as the Crosse and Surplice, are not things indifferent, because they are imposed and used as parts of Gods worship, and no worship of God is 〈◊〉〈◊〉.

4. Suppose that I concurred with you in holding the questioned Ceremonie: to be lawfull, yet I should deny Custome to be the onely rule of their Decency, and that because the light and Law of Nature, right Reason is a rule thereof too. My argument I shall thus re-enforce; If Custome be in the Ceremonies of Gods service, the only rule of 〈◊〉〈◊〉, then nothing else can be a rule thereof besides Custome; but this is false; for the light and law of Nature is also a rule there∣of: therefore in the Ceremonies of Gods service Custome is not the onely rule of Decency.

The 〈◊〉〈◊〉 of the Major is evident from what Logicians say concerning, first, the exposition, secondly, conversion, and thirdly, consecution of exclusive propo∣sitions.

1. Concerning the exposition of them, Propositio 〈◊〉〈◊〉 subjecti 〈◊〉〈◊〉 exponitur per duas exponentes, quarum prima est affirmata, & appellatur praejacens, estque nihil 〈◊〉〈◊〉 quam propositio exclusiva, 〈◊〉〈◊〉 signo exclusivo: & secunda est negativa de subjecto exclusivè in 〈◊〉〈◊〉, vel 〈◊〉〈◊〉. This exclusive proposition then in the Ce∣remonies of Gods service, Custome is the only rule of Decency, must be expoun∣ded by these two.

• 1. By an Affirmative: in the Ceremonies of Gods service, Custome is a rule of Decency: And then
• 2. Negative: whatsoever is not Custome, that is not in the Ceremonies of God: service a rule of Decency.

2. Concerning the conversion of them, Propositio exclusiva subjecti affirmativa convertitur in universalem affirmativam de transpositis terminis. The Doctors pro∣position then, Custome in the Ceremonies of Gods service, is the onely rule of Decency, is converted into this Universall Affirmative, every rule of Decency is Custome.

Well, upon this premised concerning the 〈◊〉〈◊〉 and conversion of exclusive propositions, Logicians lay down concerning the consecution of them this rule: Ab exclusiva ad exponentes propositiones itemque ad universalem conversam bona est consequentia: By this rule then it will follow, that if Custome in the Ceremonies of Gods service be the only rule of Decency, that then in them nothing but Cu∣stome is the rule of Decency, and that every rule of Decency is Custome. The Major then is fortified beyond all exception.

The Minor I shall confirme by instancing in the light or law of Nature, right reason, this to joyn issue with you, would bee in the controverted Ceremonies of Gods service, if they were lawfull, a rule of Decency.

For first, what is the end of a rule but to regulate and direct? now the light and law of Nature regulates all gestures and Ceremonies in Gods worship, as touching their Decency.

2. It is in these particulars not only a rule, but a principall rule of Decency, by which all Customes are to be tryed, examined, and regulated.

For the confirmation of this I shall adde three reasons.

• 1. Gestures, Ceremonies agreeable 〈◊〉〈◊〉 Custome may be found to be dissonant unto the light and law of Nature, and to be rejected as undecent.
• 2. Custome is not the rule of decency unlesse it have the force of a Law, and that it cannot have, say the School-men, rightly, unlesse it be rationabilis, and such it cannot be, unlesse it be agreeable unto right reason, which is all I meane by the light and law of nature; though the light of nature doe not dictate the necessity of it, yet it must give allowance and approbation of it; without its

• warrant it is not to be received as Decent.

A 3. Argument shall be ad hominem: by nature you say, out of 〈◊〉〈◊〉, is meant 1 Cor. 11. 14. Custome of some continuance in that place, and what more pro∣bable reason can be assigned for terming of a Custom Nature, then its conformity unto its allowance and approbation by the Law of Nature?

It being thus proved, that even in the Vestures, Gestures, and Ceremonies of Gods service, upon supposition of their lawfulnesse, the law and light of nature is a principall rule, it will follow that wee may with farre better reason say of it, than of custome, that 'tis, in the matters spoken of, the onely rule of De∣cency: For

• 1. We may truly say of the law and light of Nature, that it is in Ceremonies the only rule of Decency, though Custome be a rule thereof also; because the exclusive particle onely doth not exclude things subordinate: Now Custome is a rule of Decency subordinate unto the light of Nature, and therefore is not excluded; when I say, the light and law of nature is the onely rule of Decency.
• 2. We cannot say of Custome, with any truth at all, that it is the onely rule of Decency in the matters before you, wherein Ecclesiastical conformity 〈◊〉〈◊〉, because the onely things excepted from being excluded by the particle onely, are things subordinate, and things necessarily 〈◊〉〈◊〉; but now the light and law of Nature as it is not subordinate unto custome, so neither is it necessarily concomitant therewith; for divers customes in Ceremonies may be, and have been irrational against the light and law of Nature: The law and light of Nature then is excluded from being a rule of Decency, by saying Custome is the onely rule of Decency.

Adde hereunto, that the particle 〈◊〉〈◊〉, onely, doth not alwaies exclude à totâ 〈◊〉〈◊〉, but sometimes onely à summitate speciei, as may bee seen in Scheibl. topic. c. 2. n. 29. Now Custome is a lesse principall rule, that must un∣dergoe tryal and examination by the light and law of Nature, as a superiour rule.