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I proceed then to the second thing, that if what he pretends to be possible also, were in∣deed the only possible, or (by way of supposition, but not concession) if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 did really import no more than in Order, as that is opposed to disorder or confusion, yet, I say, it will soon appear, that the Apostles commanding such order, or orderlinesse, and for∣bidding
all confusion in Ecclesiasticall affaires, must by consequence be interpreted to com∣mand the instituting and observing Vniformity of Ceremonies in a Church. This I thus deduce.
First there is no possibilitie of worshiping God externally and publickly, without use of some Ceremonies, or circumstances of time, place, and gestare, &c.
2. There is no possibility of order in a multitude, without uniformity in the same circumstances.
3. There is as little possibility of uniformity among many, without either agreement one with another, or direction of some superior to them all, what shall by all be uniformely performed.
4. The agreement one with another, if it be only voluntary, and such, as by which none are obliged, no way secures the end; but if it be such an agreement, that every sin∣gle person is obliged to observe, then still is that a law of that body, as of a councel, &c. and as truely so, as the constitution of a single Prelate can be thought to be. And so the conclusion regularly followes, that to the preserving but of order, or orderlinesse in a Church, it is necessary, there be appointment, what shall by all be uniformity performed; confusi∣on anavoidably coming in, where no certain rules are preseribed for uniformity. What can be denyed in this processe I foresee not.
Here it shall suffice to note, that time, place, and such like circumstances, are so ma∣nifestly necessary in their kind, that the particulars may be deduced from them, by par∣ticular considerations, without any institution; but no man can deduce our Ceremo∣nies from those kinds named. Mans will is the only reason, of them, as Gods will is the only reason of Ceremonies truly divine by institution. No man can conclude thus: we must every where have some garment, and therefore in England a Surplice. We must alwaies in Baptisme, have some admonition to professe the faith, and iherefore in En∣gland, a Crosse. We must use reverent gestures in receiving the holy communion; and therefore in England we must kneel in the act of receiving. But we may conclude thus; we must have a fit place to meet in, and this place is generally fittest for our Congregation, therefore we must have this. We must have a convenient time to meet in, and this hour is generally most convenient for our Congregation: therefore this. The Monks may as well conclude: we must have some garments; therefore we must in one order have black; in another white; in a third, black over white, or white over black; in a fourth, gray; a fifth, party coloured; in some, all woollen; in some, all linnen; &c. ad infini∣tum, as well (I say) every whit, as the Rejoynder can conclude from a garment, to a Surplice; from admonition, to the sign of the Crosse, or from reverence in a table-gesture; ••o kneeling.