If these things, I say, we call to mind, it will be more manifest that the ceremonies are given out for sacred signs of the very same nature that sacraments are of. For the sacraments are called by divines commemorative, representative and exhibitive signs; and such signs are also the ceremonies we have spoken of, in the opinion of Formalists.

Sect. 3. Mystical and significant ceremonies (to proceed to a second reason), ordained by men, can be no other than mere delusions, and serve only to feed men's minds with vain conceits. For to what other purpose do signa instituta serve, if it be not in the power of him who gives them institution to give or to work that which is signified by them?

Now, it is not in the power of prelates, nor of any man living, to give us these graces, or to work them in us, which they will have to be signified by their mystical and symbolical ceremonies. Wherefore Beza saith(795) well of such human rites as are thought to be significant: _Quum nulla res signis illis subsit, propterea quod unius Dei est promittere, et suis promissionibus sigillum suum opponere; consequitur omnia illa commenta, inanes esse larvas, _ et vana opinione miseros homines illis propositis signis deludi._ Dr Fulk thinks(796) he hath alleged enough against the significative and commemorative use of the sign of the cross, when he hath said that it is not ordained of Christ, nor taught by his apostles; from which sort of reasoning it followeth, that all significant signs which are not ordained of Christ, nor taught by his apostles, must be vain, false, and superstitious.

Sect. 4. Thirdly, To introduce significant sacred ceremonies into the New Testament other than the holy sacraments of God's own institution, were to reduce Judaism, and to impose upon us again the yoke of a ceremonial law, which Christ hath taken off.

Upon this ground doth Amandus Polanus reprehend the popish clergy,(797) for that they would be distinguished from laics by their priestly apparel in their holy actions, especially in the mass: Illa vestium sacerdotalium distinctio et varietas, erat in veteri Testamento typica; veritate autem exhibita, quid amplius typos requirunt?

Upon this ground also doth Perkins(798) condemn all human significant ceremonies. "Ceremonies (saith he) are either of figure and signification, or of order. The first are abrogated at the coming of Christ," &c.

Upon the same ground doth Chemnitius condemn them,(799) Quod vero praetenditur, &c. "But, whereas (saith he) it is pretended that by those rites of men's addition, many things are probably signified, admonished and taught,—hereto it may be answered, that figures do properly belong to the Old Testament, but those things which Christ would have to be taught in the New Testament, he would have them delivered and propounded, not by shadows, but by the light of the word; and we have a promise of the efficacy of the word, but not of figures invented by men."

Upon the same ground Junius(800) findeth fault with ceremonies used for signification: Istis elementis mundi (ut vocantur Col. ii.) Dominus et servator noluit nec docuit, ecclesiam suam informari.

Lastly, We will consider the purpose of Christ whilst he said to the Pharisees,(801) "The law and the prophets were until John: from that time the kingdom of God is preached." He had in the parable of the unjust steward, and in the application of the same, spoken somewhat contemptibly of riches, which, when the Pharisees heard, they derided him, and that for this pretended reason (as is evident from the answer which is returned unto them), because the law promises the world's goods as rewards and blessings to the people of God, that by the temporal things which are set forth for types and shadows of eternal things, they might be instructed, helped, and led, as it were by the hand, to the contemplation, desire and expectation, of those heavenly and eternal things which are not seen. Now Christ did not only rip up the hypocrisy of their hearts, ver. 15, but also gave a formal answer to their pretended reason, by showing how the law is by him perfected, ver. 16, yet not destroyed, ver. 17. Then will we observe how he teacheth that the law and the prophets are perfected, and so our point shall be plain. "The law and the prophets were until John," i.e., they did typify and prophesy concerning the things of the kingdom until John; for before that time the faithful only saw those things afar off, and by types, shadows, and figures, and the rudiments of the world, were taught to know them. "But from that time the kingdom of God is preached," i.e., the people of God are no longer to be instructed concerning the things of the kingdom of God by outward signs, or visible shadows and figures, but only by the plain word of the gospel; for now the kingdom of God ἐυαγγελιζεται is not typified as before, but plainly preached, as a thing exhibited to us, and present with us. Thus we see that to us, in the days of the gospel, the word only is appointed to teach the things belonging to the kingdom of God.

Sect. 5. If any man reply, that though after the coming of Christ we are liberate from the Jewish and typical significant ceremonies, yet ought we to embrace those ceremonies wherein the church of the New Testament placeth some spiritual signification:

I answer, 1. That which hath been said in this argument holdeth good against significant ceremonies in general. Otherwise, when we read of the abrogation of the ceremonial law, we should only understand the abrogation of those particular ordinances which Moses delivered to the Jews concerning the ceremonies that were to endure to the coming of Christ, and so, notwithstanding all this, the church should still have power to set up new ceremonial laws instead of the old, even which and how many she listeth.

2. What can be answered to that which the Abridgement propoundeth(802) touching this matter? "It is much less lawful (say those ministers) for man to bring significant ceremonies into God's worship now than it was under the law. For God hath abrogated his own (not only such as prefigured Christ, but such also as served by their signification to teach moral duties), so as now (without great sin) none of them can be continued in the church, no, not for signification." Whereupon they infer: "If those ceremonies which God himself ordained to teach his church by their signification may not now be used, much less may those which man hath devised."

Sect. 6. Fourthly, Sacred significant ceremonies devised by man are to be reckoned among those images forbidden in the second commandment. Polanus saith,(803) that omnis figura illicita is forbidden in the second commandment. The Professors(804) of Leyden call it imaginem quamlibet, sive mente conceptam, sive manu effictam.

I have showed elsewhere,(805) that both in the writings of the fathers, and of Formalists themselves, sacraments get the name of images; and why, then, are not all significant and holy ceremonies to be accounted images? Now, the second commandment forbiddeth images made by the lust of man (that I may use Dr Burges's phrase(806)), therefore it forbiddeth also all religious similitudes, which are homogeneal unto them. This is the inference of the Abridgement, whereat Paybody starteth,(807) and replieth, that the gestures which the people of God used in circumcision and baptism, the rending of the garment used in humiliation and prayer, Ezra ix. 5; 2 Kings xxii. 19, Jer. xxxvi. 24, lifting up the hands, kneeling with the knees, uncovering the head in the sacrament, standing and sitting at the sacrament, were, and are, significant in worshipping, yet are not forbidden by the second commandment.

Ans. There are three sorts of signs here to be distinguished. 1. Natural signs: so smoke is a sign of fire, and the dawning of the day a sign of the rising of the sun. 2. Customable signs; and so the uncovering of the head, which of old was a sign of preeminence, hath, through custom, become a sign of subjection. 3. Voluntary signs, which are called signa instituta; these are either sacred or civil. To appoint sacred signs of heavenly mysteries or spiritual graces is God's own peculiar, and of this kind are the holy sacraments. Civil signs for civil and moral uses may be, and are, commendably appointed by men, both in church and commonwealth; and thus the tolling of a bell is a sign given for assembling, and hath the same signification both in ecclesiastical and secular assemblings. Now, besides the sacred signs of God's own institution, we know that natural signs have also place in divine worship; thus kneeling in time of prayer signifieth the submission of our hearts and minds, the lifting up of our eyes and hands signifieth the elevation of our affections; the rending of the garments signified the rending of the heart by sorrow; standing with a religious suspect to that which is before us signifieth veneration or reverence; sitting at table signifieth familiarity and fellowship. "For which of you (saith our Master), Luke xvii. 7, having a servant ploughing, or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?" All these signs have their significations from nature. And if it be said that howbeit sitting at our common tables be a sign natural to signify familiarity amongst us, yet nature hath not given such a signification to sitting at the Lord's table,—I answer, that sitting is a natural sign of familiarity, at what table soever it be used. At the heavenly table in the kingdom of glory, familiarity is expressed and signified by sitting: "Many shall come from the east and west, and shall sit down with Abraham," &c., Matt. xviii. 11. Much more, then, at the spiritual table in the kingdom of grace.

The difference betwixt other common tables and the Lord's table can infer no more, but that with great humility we ought to address ourselves unto it; yet still we are to make use of our familiarity with Christ ut tanquam in eodem toro accumbentes, as saith Chrysostom.(808) Wherefore we do not there so look to Christ in his princely throne and glorious majesty, exalted far above all principalities and powers, as to forget that he is our loving and kind banqueter, who hath admitted us to that familiar fellowship with him which is signified by our sitting at his table.

Secondly, Customable signs have likewise place in divine service; for so a man coming into one of our churches in time of public worship, if he see the hearers covered, he knows by this customable sign that sermon is begun.

Thirdly, Civil or moral signs instituted by men for that common order and decency which is respect both in civil and sacred actions, have also place in the acts of God's worship. Thus a bason and a laver set before a pulpit are signs of baptism to be ministered; but common decency teacheth us to make the same use of a bason and a laver in civility which a minister maketh of them in the action of baptising. All our question is about sacred mystical signs. Every sign of this kind which is not ordained of God we refer to the imagery forbidden in the second commandment; so that in the tossing of this argument Paybody is twice naught, neither hath he said aught for evincing the lawfulness of sacred significant ceremonies ordained of men, which we impugn.

Sect. 7. Fifthly, The significancy and teaching office of mystical ceremonies invented by men, must be drawn under those doctrines of men condemned in the gospel. Wherefore was it that the divers washings of the Pharisees were rejected by Christ as a vain worship? Was it not because they were appointed for doctrines? "In vain (saith he) do they worship me, teaching for doctrines the commandments of men," Mark vii. 7.

The divers washings commanded in the law were fore-signifying to the people, and for teaching them what true and inward holiness God required of them. Now, the Pharisees, when they multiplied their washings of hands, of cups and pots, brazen vessels and tables, had the same respect of significancy before their eyes. _Neque enim alio spectabant_ (that I may use the words of a Formalist(809)) _quam ut se sanctitatis _ studiosos hoc externu ritu probarent_. Neither have we any warrant to think that they had another respect than this. But the error was in their addition to the law, and in that they made their own ceremonial washings, which were only the commandments of men, to serve for doctrines, instructions and significations. For those washings, as they were significant, and taught what holiness or cleanness should be among the people of God, they are called by the name of worship; and as they were such significant ceremonies as were only commanded by men, they are reckoned for vain worship.

And further, I demand why are the Colossians, Col. ii. 20-22, rebuked for subjecting themselves to those ordinances,—"Touch not, taste not, handle not?" We see that those ordinances were not bare commandments, but commandments under the colour of doctrines, to wit, as law commanded a difference of meats, for signifying that holiness which God would have his people formed unto; so these false teachers would have the same to be signified and taught by that difference of meats and abstinence which they of themselves, and without the commandment of God, had ordained.

Moreover, if we consider how that the word of God is given unto us "for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works," 2 Tim. iii. 16, 17, it cannot but be evident how superfluously, how superstitiously, the office of sacred teaching and mystical signification is given to dumb and lifeless ceremonies ordained of men, and, consequently, how justly they are taxed as vain worship. We hold, therefore, with the worthiest of our divines,(810) nullam doctrinam, nullum sacram signum debere inter pios admitti, nisi a Deo profecta esse constet.

Sect. 8. To these reasons which I have put in order against men's significant ceremonies, I will add a pretty history before I go further.

When the Superior of the Abbey of St. Andrews(811) was disputing with John Knox about the lawfulness of the ceremonies devised by the church, to decore the sacraments and other service of God, Knox answered: "The church ought to do nothing but in faith, and ought not to go before, but is bound to follow the voice of the true Pastor." The Superior replied, that "every one of the ceremonies hath a godly signification, and therefore they both proceed from faith, and are done in faith." Knox replieth: "It is not enough that man invent a ceremony, and then give it a signification according to his pleasure; for so might the ceremonies of the Gentiles, and this day the ceremonies of Mahomet be maintained. But if that anything proceed from faith it must have the word of God for the assurance," &c. The Superior answereth: "Will ye bind us so strait that we may do nothing without the express word of God? What, and I ask drink? think ye that I sin? and yet I have not God's word for me."

Knox here telleth him, first, that if he should either eat or drink without the assurance of God's word, he sinned; "for saith not the Apostle, speaking even of meat and drink, that the creatures are sanctified unto men by the word and prayer? The word is this: all things are clean to the clean: Now let me hear thus much of your ceremonies, and I shall give you the argument?"

But secondly, He tells him that he compared indiscreetly together profane things with holy; and that the question was not of meat and drink, wherein the kingdom of God consisteth not, but of matters of religion, and that we may not take the same freedom in the using of Christ's sacraments that we may do in eating and drinking, because Moses commanded, "All that the Lord thy God commanded thee to do, that do thou to the Lord thy God; add nothing to it, diminish nothing from it." The Superior now saith that he was dry, and thereupon desireth the grey friar Arbugkill to follow the argument; but he was so pressed with the same that he was confounded in himself, and the Superior ashamed of him:—

Dicite Io Paean, et Io bis dicite Paean.

Sect. 9. As for the examples alleged by our opposites out of Scripture for justifying their significant ceremonies, they have been our propugners of evangelical simplicity so often and so fully answered, that here I need do no more but point at them. Of the days of Purim and feast of dedication I am to speak afterward. In the meanwhile, our opposites cannot, by these examples, strengthen themselves in this present argument, except they could prove that the feast of dedication was lawfully instituted, and that the days of Purim were appointed for a religious festivity, and that upon no such extraordinary warrant as the church hath not ever and always. The rite which Abraham commanded his servant to use when he sware to him, namely, the putting of his hand under his thigh, Gen. xxiv. 2, maketh them as little help; for it was but a moral sign of that civil subjection, reverence and fidelity which inferiors owe unto superiors, according to the judgment of Calvin, Junius, Pareus, and Tremellius, all upon that place. That altar which was built by the Reubenites, Gadites, and half tribe of Manasseh, Josh. xxii., had (as some think) not a religious, but a moral use, and was not a sacred, but a civil sign, to witness that those two tribes and the half were of the stock and lineage of Israel; which, if it were once called in question, then their fear (deducing the connection of causes and consequents) led them in the end to forecast this issue: "In time to come your children might speak unto our children, saying, What have you to do with the Lord God of Israel? for the Lord hath made Jordan a border betwixt us and you," &c. Therefore, to prevent all apparent occasions of such doleful events, they erected the pattern of the Lord's altar, ut vinculum sit fraternae conjunctionis.(812)

And besides all this, there is nothing which can urge us to say that the two tribes and the half did commendably in the erecting of this altar.(813) Calvin finds two faults in their proceeding. 1. In that they attempted such a notable and important innovation without advising with their brethren of the other tribes, and especially without inquiring the will of God by the high priest. 2. Whereas the law of God commanded only to make one altar, forasmuch as God would be worshipped only in one place, they did inordinately, scandalously, and with appearance of evil, erect another altar; for every one who should look upon it could not but presently think that they had forsaken the law, and were setting up a strange and degenerate rite. Whether also that altar which they set up for a pattern of the Lord's altar, was one of the images forbidden in the second commandment, I leave it to the judicious reader to ruminate upon. But if one would gather from ver. 33, that the priest, and the princes, and the children of Israel, did allow of that which the two tribes and the half had done, because it is said, "The thing pleased the children of Israel, and the children of Israel blessed God, and did not intend to go up against them in battle:"

I answer, the Hebrew text hath it thus: "And the word was good in the eyes of the children of Israel," &c.; that is, the children of Israel blessed God for the word which Phinehas and the ten princes brought to them, because thereby they understood that the two tribes and the half had not turned away from following the Lord, nor made them an altar for burnt-offerings or sacrifice; which was enough to make them (the nine tribes and a half) desist from their purpose of going up to war against their brethren, to shed their blood. Again, when Phinehas and the ten princes say to the Reubenites, Gadites, and the half tribe of Manasseh, This day we perceive that the Lord is among us, "because ye have not committed this trespass against the Lord," they do not exempt them from all prevarication; only they say signanter, "this trespass," to wit, of turning away from the Lord, and building an altar for sacrifice, whereof they were accused. Thus we see that no approbation of that which the two tribes and the half did, in erecting the altar, can be drawn from the text.

Sect. 10. But to proceed, our opposites allege for another example against us, a new altar built by Solomon, 1 Kings viii. 64. In which place there is no such thing to be found as a new altar built by Solomon; but only that he sanctified the pavement of the inner court, that the whole court might be as an altar, necessity so requiring, because the brazen altar of the Lord was not able to contain so many sacrifices as then were offered. The building of synagogues can make as little against us.

For, 1. After the tribes were settled in the land of promise, synagogues were built, in the case of an urgent necessity, because all Israel could not come every Sabbath day to the reading and expounding of the law in the place which God had chosen that his name might dwell there. What hath that case to do with the addition of our unnecessary ceremonies?

2. If Formalists will make any advantage of the building of synagogues, they must prove that they were founded, not upon the extraordinary warrant of prophets, but upon that ordinary power which the church retaineth still. As for the love-feasts used in the primitive church, 1. They had no religious state in divine worship, but were used only as moral signs of mutual charity. The Rhemists(814) will have them to be called caenas dominicas. But what saith Cartwright against them? "We grant that there were such feasts used in times past, but they were called by the name of ἀγάπαι or love-feasts, not by the name of the Lord's supper; neither could one without sacrilege give so holy a name to a common feast, which never had ground out of the word, and which after, for just cause, was thrust out by the word of God." 2. If it be thought that they were used as sacred signs of Christian charity because they were eaten in the church, I answer, the eating of them in the church is forbidden by the Apostle. "What! (saith he) have ye not houses to eat and to drink in? or despise ye the church of God?" Aperte vetat (saith Pareus),(815) commessationes in ecclesia, quocunque fuco pingantur. Vocabant ἀγάπας charitates; sod nihil winus erant. Erant schismatum fomenta. Singulae enim sectae suas instituebant. And a little after: Aliquae ecclesiae obtemperasse videntur. Nam Justini temporibus Romana ecclesia ἀγάπας non habuit. Concerning the kiss of charity used in those times, 2 Cor. xiii. 22, we say in like manner that it was but a moral sign of that reconciliation, friendship and amity, which showed itself as well at holy assemblies as other meetings in that kind and courtesy, but with all chaste salutation, which was then in use.

Sect. 11. As for the veils wherewith the Apostle would have women covered whilst they were praying (that is, in their hearts following the public and common prayer), or prophesying (that is, singing, 1 Sam. x. 10; 1 Chron. xxv. 1), they are worthy to be covered with shame as with a garment who allege this example for sacred significant ceremonies of human institution. This covering was a moral sign for that comely and orderly distinction of men and women which civil decency required in all their meetings; wherefore that distinction of habits which they used for decency and comeliness in their common behaviour and conversation, the Apostle will have them, for the same decency and comeliness, still to retain in their holy assemblies. And further, the Apostle showeth that it is also a natural sign, and that nature itself teacheth it; therefore he urgeth it both by the inferiority or subjection of the woman, ver. 3, 8, 9 (for covering was then a sign of subjection), and by the long hair which nature gives to a woman, ver. 25; where he would have the artificial covering to be fashioned in imitation of the natural. What need we any more? Let us see nature's institution, or the Apostle's recommendation, for the controverted ceremonies (as we have seen them for women's veils), and we yield the argument.

Last of all, the sign of imposition of hands helpeth not the cause of our opposites, because it has the example of Christ and the apostles, and their disciples, which our ceremonies have not; yet we think not imposition of hands to be any sacred or mystical sign, but only a moral, for designation of a person: let them who think more highly or honourably of it look to their warrants.

Thus have I thought it enough to take a passing view of these objected instances, without marking narrowly all the impertinencies and falsehoods which here we find in the reasoning of our opposites. One word more, and so an end. Dr Burges would comprehend the significancy of sacred ecclesiastical ceremonies, for stirring men up to the remembrance of some mystery of piety or duty to God, under that edification which is required in things that concern order and decency by all divines.

Alas! what a sorry conceit is this? Divines, indeed, do rightly require that those alterable circumstances of divine worship which are left to the determination of the church be so ordered and disposed as they may be profitable to this edification. But this edification they speak of is no other than that which is common to all our actions and speeches. Are we not required to do all things unto edifying, yea, to speak as that our speech may be profitable unto edifying? Now, such significations as we have showed to be given to the ceremonies in question, as, namely, to certify a child of God's favour and goodwill towards him,—to betoken that at no time Christians should be ashamed of the ignominy of Christ,—to signify the pureness that ought to be in the minister of God,—to express the humble and grateful acknowledgments of the benefits of Christ, &c.,—belong not to that edification which divines require in things prescribed by the church concerning order and decency, except of every private and ordinary action, in the whole course of our conversation, we either deny that it should be done unto edifying, or else affirm that it is a sacred significant ceremony.



CHAPTER VI.

THAT THE LAWFULNESS OF THE CEREMONIES IS FALSELY GROUNDED UPON THE HOLY SCRIPTURE; WHERE SUCH PLACES AS ARE ALLEGED BY OUR OPPOSITES, EITHER FOR ALL THE CEREMONIES IN GENERAL, OR FOR ANY ONE OF THEM IN PARTICULAR, ARE VINDICATED FROM THEM.

Sect. 1. It remaineth now to examine the warrants which our opposites pretend for the lawfulness of the ceremonies. But I perceive they know not well what ground to take hold on. For instance whereof, Hooker defendeth the lawfulness of festival days by the law of nature.(816) Dr Downame groundeth the lawfulness of them on the law of God,(817) making the observation of the sabbaths of rest appointed by the church, such as the feasts of Christ's nativity, passion, &c., to be a duty commanded in the law of God, and the not observing of them to be a thing forbidden by the same law. But Bishop Lindsey proveth the lawfulness of those holidays(818) from the power of the church to make laws in such matters. "As for the Lord's day (saith he) which has succeeded to the Jewish Sabbath, albeit God hath commanded to sanctify it, yet neither is the whole public worship, nor any part of it appropriated to that time; but lawfully the same may be performed upon any other convenient day of the week, of the month, or of the year, as the church shall think expedient. Upon this ground Zanchius affirmed, Ecclesiae Christi liberum esse quos velit praeter dominicos dies sibi sanctificandos deligere. And by this warrant did the primitive church sanctify those five anniversary days of Christ's nativity," &c.

Nay, let us observe how one of them wavereth from himself in seeking here some ground to rest upon. Paybody groundeth the lawfulness of kneeling at the sacrament on nature, part 2, cap. 4, sect. 1, on the act of Parliament, part 3, cap. 1, sect. 31; on an ecclesiastical canon, part 3, cap. 1, sect. 33, on the king's sovereign authority, part 3, cap. 1, sect. 36. Yet again he saith, that this kneeling is grounded upon the commandment of God, part 3, cap. 3, sect. 11.

Well, I see our opposites sometimes warrant the lawfulness of the ceremonies from the law of God, sometimes from the law of man, and sometimes from the law of nature, but I will prove that the lawfulness of those ceremonies we speak of can neither be grounded upon the law of God, nor the law of man, nor the law of nature, and by consequence that they are not lawful at all, so that, besides the answering of what our opposites allege for the lawfulness of them, we shall have a new argument to prove them unlawful.

Sect. 2. I begin with the law of God. And, first, let us see what is alleged from Scripture for the ceremonies in general; then, after, let us look over particulars. There is one place which they will have in mythology to stand for the head of Medusa, and if they still object to us for all their ceremonies even that of the Apostle, "Let all things be done decently and in order," 1 Cor. xiv. 40. What they have drawn out of this place, Dr Burges(819) hath refined in this manner. He distinguished betwixt praeceptum and probatum, and will have the controverted ceremonies to be allowed of God, though not commanded. And if we would learn how these ceremonies are allowed of God, he gives us to understand,(820) that it is by commanding the general kind to which these particulars do belong. If we ask what is this general kind commanded of God, to which these ceremonies do belong? he resolves us,(821) that it is order and decency: And if further we demand, how such ceremonies as are instituted and used to stir up men, in respect of their signification, unto the devout remembrance of their duties to God, are in such an institution and use, matters of mere order? as a magisterial dictator of quodlibets, he tells us(822) that they are matters of mere order, sensu largo, in a large sense. But lastly, if we doubt where he readeth of any worship commanded in the general, and not commanded, but only allowed in the particular, he informeth us,(823) that in the free-will offerings, when a man was left at liberty to offer a bullock, goat, or sheep at his pleasure, if he chose a bullock to offer, that sacrifice, in that particular, was not commanded, but only allowed. What should I do, but be surdus contra absurdum? Nevertheless, least this jolly fellow think himself more jolly than he this, I answer, 1st, How absurd a tenet is this, which holdeth that there is some particular worship of God allowed, and not commanded? What new light is this which maketh all our divines to have been in the mist, who have acknowledged no worship of God, but that which God hath commanded? Who ever heard of commanded and allowed worship? As for the instances of the free-will offerings, Ames hath answered sufficiently,(824) "that though the particulars were not, nor could not be, determined by a distinct rule in general, yet they were determined by the circumstances, as our divines are wont to answer the Papists about their vows, councils, supererogations not by a general law, but by concurrence of circumstances. So Deut. xvi. 10, Moses showeth that the freest offerings were to be according as God had blessed them, from whence it followeth, it had been sin for any Israelite whom God had plentifully blessed, to offer a pair of pigeons, instead of a bullock or two, upon his own mere pleasure. Where that proportion was observed, the choice of a goat before a sheep, or a sheep before a goat, was no formal worship."

Sect. 3. How will Dr Burges make it appear that the English ceremonies do belong to that order and decency which is commanded? Bellarmine(825) would have all the ceremonies of the church of Rome comprehended under order and decency, and therefore warranteth them by that precept of the Apostle, "let all things be done decently and in order." The one shall as soon prove his point as the other, and that shall be never.

For, 1. The Apostle only commanded that each action and ceremony of God's worship be decently and orderly performed, but gives us no leave to excogitate or devise new ceremonies, which have not been instituted before. He hath spoken in that chapter of assembling in the church, prophesying and preaching, praying and praising there.

Now let all these things, and every other action of God's worship, ceremonies and all, be done decently and in order. Licit ergo Paulus, &c. "Albeit, therefore (saith John Bastwick),(826) Paul hath committed to the church the judging both of decency and order, yet hath he not granted any liberty of such mystical ceremonies as by their more inward signification do teach the duty of piety; for since the whole liberty of the church, in the matter of divine worship, is exercised only in order and decency, it followeth that they do impudently scorn both God and the Scriptures, who do extend this liberty to greater things, and such as are placed above us. Most certain it is, that Christ, the doctor of the church, hath, by his own written and sealed word, abundantly expounded unto us the will of God. Neither is there further need of any ceremonies, which by a secret virtue may instruct us: neither is it less evident that order consisteth not in the institution or use of new things, but only in the right placing of things which have been instituted before." "Decency (saith Balduine)(827) is opposed to levity, and order to confusion." Spectat autem hic ordo potissimum ad ritus ecclesiae in officiis sacris in quibus nullum debet esse scandalum, nulla confusio.

Then, in his judgment, order is not to the rites of the church a general kind, but only a concomitant circumstance; neither are the rites of the church comprehended under order as particulars under the general kind to which they belong; but order belongeth to the rites of the church as an adjunct to the subject. And, I pray, must not the rights of the church be managed with decency and order? If so, then must our opposites either say that order is managed with order, which is to speak nonsense, or else, that the rights of the church are not comprehended under order. But if not, then it followeth that the rites of the church are to be managed with levity, confusion, and scandal; for every action that is not done in decency and in order must needs be done scandalously and confusedly. 2. Order and decency, whether taken largo or stricto sensu, always signify such a thing as ought to be in all human actions, as well civil as sacred; for will any man say, that the civil actions of men are not to be done decently and in order? The directions of order and decency(828) are not (we see) propria religionis, but as Balduine showeth(829) out of Gregory Nazianzen, order is in all other things as well as in the church. Wherefore sacred significant ceremonies shall never be warranted by the precept of order and decency, which have no less in civility than in religion.

Sect. 4. Now to the particulars. And first, that which Christ did, Matt. xix. 13, 15, cannot commend unto us the bishopping or confirmation of children by prayer and imposition of hands; for as Maldonat saith rightly,(830) Hebreorum consuetudinem fuisse, ut qui majores erant et aliqua polle bant divina gratia, manuum impositione inferioribus benedicerent, constat ex Gen. xlviii. 14, 15, hac ergo ratione adducti parentes, infantes ad Christum afferebant, ut impositis manibus illis benediceret. And as touching this blessing of children and imposition of hands upon them (saith Cartwright),(831) it is peculiar unto our Saviour Christ, used neither by his disciples nor his apostles, either before or after his ascension, whereunto maketh that the children being brought, that he should pray over them, he did not pray for them, but blessed them, that is to say, commended them to be blessed, thereby to show his divine power. These being also yet infants, and in their swaddling clouts, as by the word which the evangelist useth, and as by our Saviour Christ's taking them into his arms, doth appear, being also, in all likelihood, unbaptised. Last of all, their confirmation is a notable derogation unto the holy sacrament of baptism, not alone in that it presumeth the sealing of that which was sealed sufficiently by it; but also in that, both by asseveration of words, and by speciality of the minister that giveth it, it is even preferred unto it.

Sect. 5. The act of Perth about kneeling would draw some commendation to this ceremony from those words of the psalm, "O come let us worship and bow down, let us kneel before the Lord our Maker," Psal. xcv. 6. Which is as if one should argue thus: We may worship before the Lord, therefore before a creature; we may kneel in an immediate worship of God, therefore in a mediate; for who seeth not that the kneeling there spoken of is a kneeling in the action of solemn praise and joyful noise of singing unto the Lord? I wish you, my masters, more sober spirits, that ye may fear to take God's name in vain, even his word which he hath magnified above all his name. Dr Forbesse goeth about to warrant private baptism,(832) by Philip's baptising the eunuch, there being no greater company present, so far as we can gather from the narration of Luke, Acts viii.; as likewise by Paul and Silas's baptising the jailer and all his in his own private house, Acts xvi. Touching the first of those places, we answer, 1. How thinks he that a man of so great authority and charge was alone in his journey? We suppose a great man travelling in a chariot must have some number of attendants, especially having come to a solemn worship at Jerusalem. 2. What Philip then did, the extraordinary direction of the Spirit guided him unto it, ver. 29, 39. As to the other place, there was, in that time of persecution, no liberty for Christians to meet together in temples and public places, as now there is. Wherefore the example of Paul and Silas doth prove the lawfulness of the like deed in the like case.

Sect. 6. Hooker muttereth some such matter as a commendation of the sign of the cross from these two places, Ezek. ix. 4; Rev. vii. 3; alleging, that because in the forehead nothing is more plain to be seen than the fear of contumely and disgrace, therefore the Scripture describeth them marked of God in the forehead, whom his mercy hath undertaken to keep from final confusion and shame.(833) Bellarmine allegeth for the cross the same two places.(834) But for answer to the first, we say, that neither the sign whereof we read in that place, nor yet the use of it can make aught for them. As for the sign itself; albeit the ancients did interpret the sign of the letter Tau, to have been the sign of the cross, yet saith Junius, Bona illorum venia; Tquidem Graecorum, Latinorumque majusculum, crucis quodam modo signum videtur effingere, verum hoc ad literam Haebreorum Tau non potest pertinere. Deinde ne ipsum quidem Grcaecorum Latinorumque T, formam crucis quae apud veteres in usu erat quum sumebantur supplicia, representat.(835)

Whereupon dissenting from the ancients, he delivers his own judgment, that tau in this place is taken technicos, for that sign or mark of the letter wherewith the Lord commanded to mark the elect for their safety and preservation. And so there was no mystery to be sought in that letter more than in any other. As for the use of that mark wherewith the elect in Jerusalem were at that time sealed, it was only for distinction and separation. It had the same use which that sprinkling of the posts of the doors had, Exod. xii. 7, only the foreheads of men and women, and not the posts of doors were here marked, because only the remnant according to election, and not whole families promiscuously, were at this time to be spared, as Junius noteth.

But the use of the sign of the cross pretended by Formalists, is not to separate us in the time of judgment, but to teach that at no time we ought to be ashamed of the ignominy of Christ.

Shortly, the sign wherewith they in Jerusalem were marked, was for preservation from judgment; but the sign of the cross is used for preservation from sin. Thus we see, that neither the sign nor the use of it, had any affinity with the cross. Now, the surest interpretation of that place, Ezek. ix. 4, is to take Tau for an appellative noun, signifying generally and indefinitely a mark or sign, so that there is no mark determined by this word; only there was a commandment given to set a certain mark, some sign or other, upon the foreheads of the elect. So have our English translators taken the place.

This exposition is confessed by Gasper Sanctius,(836) to be followed almost by all the Hebrew masters, and by the most ancient interpreters, to wit, the Septuagint, Aquilla and Symmachus. The word beareth this gloss, even according to the confession of those who expound it otherwise in this place, to wit, for an image or representation of the cross. Tau (saith Sanctius) commune nomen est, quod signum indefinite significat.(837) Tau is expounded by Bellarmine(838) to signify signum or terminus. Well then: our adversaries themselves can say nothing against our interpretation of the word tau. We have also Buxtorff for us, who in his Hebrew Lexicon turneth tau to signum, and for this signification he citeth both this place, Ezek. ix. 4, and Job. xxxi. 35. Taui signum meum.

Lastly, If tau be not put for a common appellative noun, signifying a mark or sign, but for the figure or character of the letter tau as an image of the cross, by all likelihood this character only should have been put in the Hebrew text, and not the noun fully written; vehithvith a tau, and mark a mark. As to the other place,(839) Rev. vii. 3, Pareus observeth, that there is no figure or form of any sign there expressed, and he thinks that seal was not outward and visible, but the same whereof we read, 2 Tim. ii. 19, and Rev. xiv. 1, which cannot be interpreted de signo transeunte; nam Christianum semper nomen filii, et patris in fronte oportet gerere, saith Junius.(840)

Dr Fulk, on Rev. vii. 3, saith, that the sign here spoken of is proper to God's elect, therefore not the sign of the cross, which many reprobates have received.

Sect. 7. Bishop Andrews will have the feast of Easter drawn from that place,(841) 1 Cor. v. 8, where he saith, there is not only a warrant, but an order for the keeping of it; and he will have it out of doubt that this feast is of apostolical institution, because after the times of the apostles, when there was a contention about the manner of keeping Easter, it was agreed upon by all, that it should be kept; and when the one side alleged for them St. John, and the other St. Peter, it was acknowledged by both that the feast was apostolical.

I answer, The testimony of Socrates deserveth more credit than the Bishop's naked conclusion.

"I am of opinion (saith Socrates(842)), that as many other things crept in of custom in sundry places, so the feast of Easter to have prevailed among all people, of a certain private custom and observation."

But whereas Bishop Lindsey, in defence of Bishop Andrews, replieth, that Socrates propoundeth this for his own opinion only:

I answer, that Socrates, in that chapter, proveth his opinion from the very same ground which Bishop Andrews wresteth to prove that this feast is apostolical. For while as in that hot controversy about the keeping of Easter, they of the East alleged John the apostle for their author, and they of the West alleged Peter and Paul for themselves, "Yet (saith Socrates), there is none that can shew in writing any testimony of theirs for confirmation and proof of their custom. And hereby I do gather, that the celebration of the feast of Easter came up more of custom than by any law or canon."

Sect. 7. Downame (as I touched before) allegeth the fourth commandment for holidays of the church's institution. But Dr Bastwick allegeth more truly the fourth commandment against them:(843) "Six days shalt thou labour." This argument I have made good elsewhere; so that now I need not insist upon it. There are further two examples alleged against us for holidays, out of Esth. ix. 17, 18, 27, 28, and John x. 22.

Whereunto we answer, 1. That both those feasts were appointed to be kept with the consent of the whole congregation of Israel and body of the people, as is plain from Esth. ix. 32, and 1 Maccab. iv. 59. Therefore, they have no show of making aught of such feasts as ours, which are tyrannically urged upon such as in their consciences do condemn them.

2. It appears, that the days of Purim were only appointed to be days of civil mirth and gladness, such as are in use with us, when we set out bonfires, and other tokens of civil joy, for some memorable benefit which the kingdom or commonwealth hath received. For they are not called the holidays of Purim, but simply the days of Purim,—"A day of feasting and of sending portions one to another," Esth. ix. 19, 22. No word of any worship of God in those days. And whereas it seemeth to Bishop Lindsey,(844) that those days were holy, because of that rest which was observed upon them; he must know that the text interpreteth itself, and it is evident from ver. 16 and 22, that this rest was not a rest from labour, for waiting upon the worshipping of God, but only a rest from their enemies.

Sect. 9. But Bishop Andrews goeth about to prove by six reasons, that the days of Purim were holidays, and not days of civil joy and solemnity only.(845)

First, saith he, it is plain by verse 31, they took it in animas, upon their souls,—a soul matter they made of it: there needs no soul for feria or festum, play or feasting. They bound themselves super animas suas, which is more than upon themselves, and would not have been put in the margin, but stood in the text: thus he reprehendeth the English translators, as you may perceive.

Ans. The Bishop could not be ignorant that nephesch signifieth corpus animatum, as well as anima, and that the Hebrews do not always put this word for our souls, but very often for ourselves. So Psal. vii. 2. and Psal. lix. 3, we read naphschi,—my soul for me; and Psal. xliv. 25,—naphschenu, our soul for we; and Gen. xlvi. 26, col-nephesch—omnis animae, for omnes homines.

What have we any further need of testimonies? Six hundred such are in the holy text. And in this place, Esth. ix. 31, what can be more plain, than that nighal-naphscham, upon their soul, is put for nghalehem, upon themselves, especially since nghalehem is found to the same purpose, both in ver. 27 and 31.

If we will make the text agree well with itself, how can we but take both these for one? But proceed we with the Bishop. Secondly, saith he, the bond of it reacheth to all that religioni eorum voluerunt copulari, ver. 27, then, a matter of religion it was, had reference to that: what need any joining in religion for a matter of good fellowship?

Ans. There is no word in the text of religion. Our English translation reads it, "all such as joined themselves unto them." Montanus, omnes adjunctos; Tremellius, omnes qui essent se adjuncturi eis. The old Latin version reads it indeed as the Bishop doth.

But no such thing can be drawn out of the word hannilvim, which is taken from the radix lava, signifying simply, and without any adjection, adhaesit, or adjunxit se. But let it be so, that the text meaneth only such as were to adjoin themselves to the religion of the Jews, yet why might not the Jews have taken upon them a matter of civility, not only for themselves, but for such also as were to be joined with them in religion. Could there be nothing promised for proselytes, but only a matter of religion?

Alas! Is this our antagonist's great Achilles, who is thus falling down and succumbing to me, a silly stripling? Yet let us see if there be any more force in the remnant of his reasons.

For a third, he tells us that it is expressly termed a rite and a ceremony, at verses 23 and 28, as the fathers read them.

In the 23rd verse we have no more but susceperunt, as Pagnini, or receperunt, as Tremellius reads it: but to read, susceperunt in solemnem ritum, is to make an addition to the text.

The 28th verse calls not this feast a rite, but only dies memorati, or celebres. And what if we grant that this feast was a rite? might it not, for all that, be merely civil? No, saith the Bishop, "rites, I trust, and ceremonies, pertain to the church, and to the service of God."

Ans. The version which the Bishop followed, hath a rite, not a ceremony. Now, of rites, it is certain that they belong to the commonwealth as well as to the church. For in jure politico, sui sunt imperati et solemnes ritus, saith Junius.(846)

Fourthly, saith the Bishop, they fast and pray here in this verse (meaning the 31st), fast the eve, the fourteenth, and so then the day following to be holiday of course.

Ans. The Latin version, which the Bishop followeth, and whereupon he buildeth this reason, readeth the 31st verse very corruptly, and no ways according to the original, as will easily appear to any who can compare them together. Wherefore the best interpreters take the fasting and prayer spoken of verse 31, to be meant of the time before their delivery. Now, after they were delivered, they decreed that the matters of their fasting and crying should be remembered upon the days of Purim, which were to solemnise that preservation, quam jejunio et precibus fuerant a Deo consequenti, as saith Tremellius.

But Fifthly, saith he, with fasting and prayer (here), alms also is enjoined (at ver. 22), these three will make it past a day of revels or mirth.

I have answered already, that their fasting and praying are not to be referred to the days of Purim, which were memorials of their delivery, but to the time past, when, by the means of fasting and prayer, they did impetrate their delivery, before ever the days of Purim were heard of, and as touching alms, it can make no holiday, because much alms may be, and hath been given upon days of civil joy and solemnity.

If the Bishop help not himself with his sixth reason, he is like to come off with no great credit. May we then know what that is?

Lastly, saith he, as a holiday the Jews ever kept it,—have a peculiar set service for it in their Seders, set psalms to sing, set lessons to read, set prayers to say, good and godly all,—none but as they have used from all antiquity.

Ans. 1. The Bishop could not have made this word good, that the Jews did ever and from all antiquity keep the days of Purim in this fashion.

2. This manner of holding that feast, whensoever it began, had no warrant from the first institution, but was (as many other things) taken up by the Jews in after ages, and so the Bishop proveth not the point which he taketh in hand, namely, that the days spoken of in this text were enacted or appointed to be kept as holidays.

3. The service which the Jews in latter times use upon the days of Purim is not much to be regarded. For as Godwin noteth out of Hospinian,(847) they read the history of Esther in their synagogues, and so often as they hear mention of Haman, they do with their fists and hammers beat upon the benches and boards, as if they did knock upon Haman's head. When thus they have behaved themselves, in the very time of their liturgy, like furious and drunken people, the rest of the day they pass over in outrageous revelling. And here I take leave of the Bishop.

Sect. 10. Thirdly, We say, whether the days of Purim were instituted to be holidays or not, yet there was some more than ordinary warrant for them, because Mordecai, by whose advice and direction they were appointed to be kept, was a prophet by the instinct and revelation of the Spirit, Esth. iv. 13. Non multum fortasse aberraverimus, saith Hospinian,(848) si dicamus hoc a Mordochcaeo et Hesthera, ex peculiari Spiritus Sancti instinctu factum.

Bishop Lindsey believeth(849) that they had only a general warrant, such as the church hath still, to put order to the circumstances belonging to God's worship, and all his reason is, because if the Jews had received any other particular warrant, the sacred story should not have passed it over in silence.

Ans. Thus much we understand from the sacred story, that the Jews had the direction of a prophet for the days of Purim; and that was a warrant more than ordinary, because prophets were the extraordinary ministers of God.

Sect. 11. Fourthly, As touching the feast of the dedication of the altar by Judas Maccabeus, 1. Let us hear what Cartwright very gravely and judiciously propoundeth:(850) "That this feast was unduly instituted and ungroundly, it may appear by conference of the dedication of the first temple under Solomon, and of the second after the captivity returned from Babylon. In which dedication, seeing there was no yearly remembrance by solemnity of feasts, not so much as one day, it is evident that the yearly celebration of this feast for eight days, was not compassed by that Spirit that Solomon and the captivity were directed by; which Spirit, when it dwelt more plentifully in Solomon, and in the prophets that stood at the stern of the captivity's dedication, than it did in Judas, it was in him so much the more presumptuous, as having a shorter leg than they, he durst in that matter overstride them, and his rashness is so much the more aggravated, as each of them, for the building of the whole temple, with all the implements and furniture thereof, made no feast to renew the annual memory, where Judas only for renewment of the altar, and of certain other decayed places of the temple, instituted this great solemnity."

2. The feast of the dedication was not free of Pharisaical invention. For as Tremellius observeth out of the Talmud,(851) statuerunt sapientes illius seculi, ut recurrentibus annis, octo illi dies, &c. Yet albeit the Pharisees were called sapientes Israelis, Bishop Lindsey will not grant that they were the wise men of whom the Talmud speaketh; for, saith he, it behoved those who appointed festivities, not only to be wise men, but men of authority also.(852)

But what do we hear? Were not the Pharisees men of authority? Why, saith not Christ they sat in Moses' chair? Matt. xxiii. 2. Saith not Calvin,(853) In ecclesiae regimene et scriptura interpretatione, haec secta primatum tenebat? Saith not Camero,(854) cum Pharisaeorum praecipua esset authoritas (ut ubique docet Josephus)? &c.

Doth not Josephus speak so much of their authority, that in one place he saith,(855) Nomen igitur regni, erat penes reginam (Alexandram) penes Pharisaeos vero administratio? And in another place,(856) Erat enim quaedam Judaeorum secta exactiorem patriae legis cognitionem sibi vendicans? &c. Hi Pharisaei vocantur, genus hominuum astutum, arrogans, et interdum regibus quoque infestum, ut eos etiam aperte impugnare non vereatur?

There is nothing alleged which can prove the lawfulness of this feast of the dedication.

It is but barely and boldly affirmed by Bishop Lindsey,(857) that the Pharisees were not rebuked by Christ for this feast, because we read not so much in Scripture; for there were many things which Jesus did and said that are not written in Scripture, John xxi. 25; and whereas it seemeth to some, that Christ did countenance and approve this feast, because he gave his presence unto the same, John x. 22, 23, we must remember, that the circumstances only of time and place are noted by the evangelist, for evidence to the story, and not for any mystery, Christ had come up to the feast of tabernacles, John vii., and tarried still all that while, because then there was a great confluence of people in Jerusalem. Whereupon he took occasion to spread the net of the gospel for catching of many souls. And whilst John saith, "It was at Jerusalem the feast of the dedication," he gives a reason only of the confluence of many people at Jerusalem, and showeth how it came to pass that Christ had occasion to preach to such a great multitude; and whilst he addeth "And it was winter," he giveth a reason of Christ's walking in Solomon's porch, whither the Jews' resort was. It was not thought beseeming to walk in the temple itself, but in the porch men used to convene either for talking or walking, because in the summer the porch shadowed them from the heat of the sun, and in winter it lay open to the sunshine and to heat. Others think, that whilst he saith, it was winter, importeth that therefore Christ was the more frequently in the temple, knowing that his time was short which he had then for his preaching; for in the entry of the next spring he was to suffer. Howsoever, it is not certain of what feast of dedication John speaketh. Bullinger leaves it doubtful;(858) and Maldonat saith(859) that this opinion which taketh the dedication of the altar by Judas Maccabeus to be meant by John, hath fewest authors. But to let this pass, whereas the Rhemists allege,(860) that Christ approved this feast, because he was present at it. Cartwright and Fulk answer them, that Christ's being present at it proveth not his approving of it. Non festum proprie honoravit Christus, saith Junius,(861) sed caetum piorum convenientem festo; nam omnes ejusmodi occasiones seminandi evangelii sui observabat et capiebat Christus.

Quasi vero (saith Hospinian(862)) Christus Encaenoirum casua Hierosloymam abierit. Nay, but he saw he had a convenient occasion, ad instituendam hominum multitudenem, ad illud festum confluentiam.

Even as Paul chose to be present at certain Jewish feasts,(863) not for any respect to the feasts themselves, nor for any honour which he meant to give them, but for the multitudes' cause who resorted to the same, among whom he had a more plentiful occasion to spread the gospel at those festivities than at other times in the year.

I had thought here to close this chapter; but finding that, as the parrot, which other while useth the form of a man's voice, yet being beaten and chaffed, returneth to his own natural voice, so some of our opposites, who have been but erst prating somewhat of the language of Canaan against us, finding themselves pressed and perplexed in such a way of reasoning, have quickly changed their tune, and begin to talk to us of warrants of another nature nor of the word of God. I am therefore to digress with them. And I perceive, ere we know well where they are, they are passed from Scripture to custom. For if we will listen, thus saith one of the greatest note among them, Bishop Andrews(864) I trow they call him: "We do but make ourselves to be pitied other while (well said) when we stand wringing the Scriptures (well said) to strain that out of them which is not in them (well said), and so can never come liquid from them (well said), when yet we have for the same point the church's custom clear enough. And that is enough by virtue of this text" (meaning 1 Cor. xi. 16). And after he saith, that we are taught by the Apostle's example in "points of this nature, of ceremony or circumstance, ever to pitch upon habemus, or non habemus talem consuetudinem."

Ans. 1. The text gives him no ground for this doctrine, that in matters of ceremony we are to pitch upon habemus or non habemus talem consuetudinem, so that he is wide away, whilst he spendeth the greatest part of his sermon in the pressing of this point, that the custom of the church should be enough to us in matters of ceremony, and particularly in the keeping of Easter; for the custom of the church there spoken of, is not concerning a point of circumstance, but concerning a very substantial and necessary point, namely, not to be contentious: neither doth the Apostle urge those orders of the men's praying uncovered, and the women's praying veiled, from this ground, because so was the church's custom (as the Bishop would have it), but only he is warning the Corinthians not to be contentious about those matters, because the churches have no such custom as to be contentious. So is the place expounded by Chrysostom, Ambrose, Calvin, Martyr, Bullinger, Marlorat, Beza, Fulk, Cartwright, Pareus, and our own Archbishop of St. Andrews, in his sermon upon that text. And for this exposition, it maketh that the Apostle, in the preceding part of the chapter, hath given sufficient reasons for that order of covering or veiling the women; wherefore, if any would contend about the matter, he tells them they must contend with themselves; for they nor the churches of God would not contend with them,—they had no such custom. But if we admit Bishop Andrews' gloss, then why doth the Apostle, after he hath given good "reason for the veiling of women, subjoin, if any man seem to be contentious," &c. The Bishop resolveth us, that the apostles saw that a wrangling wit would elude these reasons which he had given, and he had no other reasons to give, therefore he resolves all into the church's practice,—enough of itself to suffice any that will be wise to sobriety. Ans. If any seem to be blasphemous, we have no such custom, neither the churches of God. What! shall a wrangling wit elude the reasons given by the Spirit of God, in such sort, that he must give some other more sufficient proof for that which he teacheth? Then the whole Scriptures of God must yet be better proved, because the unstable do wrest them, as Peter speaks, 2 Pet. iii. 16.

(Transcriber's Note: There is no section 12 in the original book.)

Sect. 13. 2. The custom of the church is not enough to pitch on, and it is found oftentimes expedient to change a custom of the church.

Basilius Magnus(865) doth flatly refuse to admit the authority of custom: Consuetudo sine veritate (saith Cyprian),(866) vetustas erroris est. Frustra enim qui ratione vincuntur (saith Augustine),(867) consuetudinem nobis objiciunt, quasi consuetudo major sit veritate, &c. Nullus pudor est ad meliora transire, saith Ambrose(868) to the Emperor Valentinian. Quaelibet consuetudo (saith Gratian),(869) veritati est postponenda.

And again,(870) Corrigendum est quod illicite admittitur, aut a praedecessoribus admissum invenitur. A politic writer admonisheth(871) retinere antiqua, only with this caution, Si proba.

Calvin(872) (speaking against human ceremonies) saith, Si objiciatur, &c. "If (saith he) antiquity be objected (albeit they who are too much addicted to custom and to received fashions, do boldly use this buckler to defend all their corruptions), the refutation is easy; for the ancients also themselves, with heavy complaints, have abundantly testified that they did not approve of anything which was devised by the will of men." In the end of the epistle he allegeth this testimony of Cyprian: "If Christ alone be to be heard, then we ought not to give heed what any man before us hath thought fit to be done, but what Christ (who is before all) hath done; for we must not follow the customs of man, but the truth of God."

What can be more plain than that antiquity cannot be a confirmation to error, nor custom a prejudice to truth?

Wherefore Dr Forbesse(873) also despiseth such arguments as are taken from the custom of the church.

Sect. 14. 3. There was a custom in the churches of God to give the holy communion to infants; and another custom to minister baptism only about Easter and Pentecost. Sundry such abuses got place in the church.

If, then, it be enough to pitch upon custom, why ought not those customs to have been commended and continued? But if they were commendably changed, then ought we not to follow blindly the bare custom of the church, but examine the equity of the same, and demand grounds of reason for it.

St. Paul (saith Dr Fulk(874)) doth give reason for that order of covering women's heads: "By whose example the preachers are likewise to endeavour to satisfy, by reason, both men and women, that humbly desire their resolution for quiet of their conscience, and not to beat them down with the club of custom only."

4. Whereas the custom of some churches is alleged for the ceremonies, we have objected the custom of other churches against them; neither shall ever our opposites prove them to be the customs of the church universal.

5. A great part of that ecclesiastical custom which is alleged for the ceremonies, resolveth into that idolatrous and superstitious use of them which hath long continued in the kingdom of antichrist; but that such a custom maketh against them, it hath been proved before.(875)

6. If it were so that we ought to pitch upon the church's custom, yet (that I may speak with Mr Hooker) the law of common indulgence permitteth us to think of our own customs as half a thought better than the customs of others.

But why was there such a change made in the discipline, policy, and orders of the church of Scotland, which were agreeable to the word of God, confirmed and ratified by general assemblies and parliaments, used and enjoyed with so great peace and purity? Our custom should have holden the ceremonies out of Scotland, hold them in elsewhere as it may.



CHAPTER VII.

THAT THE LAWFULNESS OF THE CEREMONIES CANNOT BE WARRANTED BY ANY ECCLESIASTICAL LAW, NOR BY ANY POWER WHICH THE CHURCH HATH TO PUT ORDER TO THINGS BELONGING TO DIVINE WORSHIP.

Sect. 1. We have proved that the ceremonies cannot be warranted by the law of God. It followeth to examine whether any law of man, or power upon earth, can make them lawful or warrantable unto us.

We will begin with laws ecclesiastical, where, first of all, it must be considered well what power the church hath to make laws about things pertaining to religion and the worship of God, and how far the same doth extend itself. Dr Field's resolution touching this question is as followeth: "Thus (saith he(876)) we see our adversaries cannot prove that the church hath power to annex unto such ceremonies and observations as she deviseth, the remission of sins, and the working of other spiritual and supernatural effects, which is the only thing questioned between them and us about the power of the church. So that all the power the church hath, more than by her power to publish the commandments of Christ the Son of God, and by her censures to punish the offenders against the same, is only in prescribing things that pertain to comeliness and order. Comeliness requireth that not only that gravity and modesty do appear in the performance of the works of God's service that beseemeth actions of that nature, but also that such rites and ceremonies be used as may cause a due respect unto, and regard of, the things performed, and thereby stir men up to greater fervour and devotion."

And after: Order requireth that there be set hours for prayer, preaching, and ministering the sacraments; that there be silence and attention when the things are performed; that women be silent in the church; that all things be administered according to the rules of discipline.

This his discourse is but a bundle of incongruities. For, 1. He saith, that the church's power to annex unto the ceremonies which she deviseth the working of spiritual and supernatural effects, is the only thing questioned between our adversaries and us about the power of the church. Now, our adversaries contend with us also about the power of the church to make new articles of faith, and her power to make laws binding the conscience, both which controversies are touched by himself.(877)

2. He saith, that comeliness requireth the use of such ceremonies as may cause a due respect unto, and regard of, the works of God's service, and thereby stir men up to greater fervour and devotion. But it hath been already showed(878) that the comeliness which the Apostle requireth in the church and service of God cannot comprehend such ceremonies under it, and that it is no other than that very common external decency which is beseeming for all the assemblies of men, as well civil as sacred.

3. Whilst he is discoursing of the church's power to prescribe things pertaining to order, contra-distinguished from her power which she hath to publish the commandments of Christ, he reckons forth among his other examples, women's silence in the church, as if the church did prescribe this as a matter of order left to her determination, and not publish it as the commandment of Christ in his word.

4. Whereas he saith that the church hath power to prescribe such rites and ceremonies as may cause a due respect unto, and regard of, the works of God's service, and thereby stir men up to greater fervour and devotion, by his own words shall he be condemned: for a little before he reprehendeth the Romanists for maintaining that the church hath power to annex unto the ceremonies which she deviseth the working of spiritual and supernatural effects. And a little after he saith, that the church hath no power to ordain such ceremonies as serve to signify, assure, and convey unto men such benefits of saving grace as God in Christ is pleased to bestow on them. Now, to cause a regard of, and a respect unto the works of God's service, and thereby to stir up men to fervour and devotion, what is it but the working of a spiritual and supernatural effect, and the conveying unto men such a benefit of saving grace as God in Christ is pleased to bestow on them? In like manner, whereas he holdeth that the church hath power to ordain such ceremonies as serve to express those spiritual and heavenly affections, dispositions, motions, or desires, which are or should be in men, in the very same place he confuteth himself, whilst he affirmeth that the church hath no power to ordain such ceremonies as serve to signify unto men those benefits of saving grace which God in Christ is pleased to bestow on them. Now, to express such heavenly and spiritual affections, dispositions, motions, or desires, as should be in men, is (I suppose) to signify unto men such benefits of saving grace, as God in Christ is pleased to bestow on them. Who dare deny it?

Sect. 2. Bishop Lindsey's opinion touching the power of the church,(879) whereof we dispute, is, that power is given unto her to "determine the circumstances which are in the general necessary to be used in divine worship, but not defined particularly in the word."

I know the church can determine nothing which is not of this kind and quality. But the Prelate's meaning (as may be seen in that same epistle of his) is, that whatsoever the church determineth, if it be such a circumstance as is in the general necessary, but not particularly defined in the word, then we cannot say that the church had no power to determine and enjoin the same, nor be led by the judgment of our own consciences, judging it not expedient, but that in this case we must take the church's law to be the rule of our consciences. Now, by this ground which the Prelate holdeth, the church may prescribe to the ministers of the gospel the whole habit and apparel of the Levitical high-priest (which were to Judaize). For apparel is a circumstance in the general necessary, yet it is not particularly defined in the word. By this ground, the church may determine that I should ever pray with my face to the east, preach kneeling on my knees, sing the psalms lying on my back, and hear sermons standing only upon one foot. For in all these actions a gesture is necessary; but there is no gesture particularly defined in the word to which we are adstricted in any of these exercises.

And further, because uno absurdo dato, mille sequuntur, by this ground the Prelate must say, that the church hath power to ordain three or four holidays every week (which ordinance, as he himself hath told us, could not stand with charity, the inseparable companion of piety), for time is a circumstance in the general necessary in divine worship, yet in his judgment we are not bound by the word to any particular time for the performance of the duties of God's worship.

By this ground we were to say, that Pope Innocent III. held him within the bounds of ecclesiastical power, when in the great Lateran council, anno 1215, he made a decree, that all the faithful of both sexes should once in the year at least, to wit, upon Easter-day, receive the sacrament of the eucharist. From whence it hath come to pass, that the common people in the church of Rome receive the sacrament only upon Easter. Now, the time of receiving the sacrament is a circumstance in the general necessary, for a time it must have, but it is not particularly defined in the word. It is left indefinite, 1 Cor. xi. 26, yet the church hath no power to determine Easter-day, either as the only time, or as the fittest time, for all the faithful of both sexes to receive the eucharist. What if faithful men and women cannot have time to prepare themselves as becometh, being avocated and distracted by the no less necessary than honest adoes of their particular callings?

What if they cannot have the sacrament upon that day administered according to our Lord's institution? What if they see Papists confirming themselves in their Easter superstition by our unnecessary practice? Shall they swallow these and such-like soul-destroying camels, and all for straining out the gnat of communicating precisely upon Easter-day? But since time is a necessary circumstance, and no time is particularly defined, the Bishop must say more also, that the church may determine Easter-day for the only day whereupon we may receive the Lord's supper.

Last of all, if the church have power to determine all circumstances in the general necessary, but not particularly defined in the word, what could be said against that ancient order of solemn baptizing only at the holidays of Easter and Pentecost (whereby it came to pass that very many died unbaptized, as Socrates writeth(880))? Or, what shall be said against Tertullian's opinion,(881) which alloweth lay men, yea, women, to baptize. May the church's determination make all this good, forasmuch as these circumstances of the time when, and the persons by whom, baptism should be ministered, are in the general necessary, but not particularly defined in the word? Ite leves nugae.

Sect. 3. Camero,(882) as learned a Formalist as any of the former, expresseth his judgment copiously touching our present question. He saith, that there are two sorts of things which the church commandeth, to wit, either such as belong to faith and manners, or such as conduce to faith and manners; that both are in God's word prescribed exserte, plainly, but not one way, because such things that pertain unto faith and manners, are in the word of God particularly commanded, whereas those things which conduce to faith and manners are but generally commended unto us. Of things that pertain to faith and manners, he saith, that they are most constant and certain, and such as can admit no change; but as for things conducing to faith and manners, he saith, that they depend upon the circumstances of persons, place, and time, which being almost infinite, there could not be particular precepts delivered unto us concerning such things. Only this is from God commended unto the church, that whatsoever is done publicly be done with order, and what privately be decent.

These things he so applieth to his purpose, that he determineth, in neither of these kinds the church hath power to make laws, because in things pertaining to faith and manners the law of our Lord Jesus Christ is plainly expressed; and in those things, wherein neither faith nor manners are placed, but which conduce to faith and manners, we have indeed a general law, not having further any particular law, for that reason alleged, namely, because this depends upon the circumstances.

Thereafter he addeth, Quid sit fides, quid sit pietas, quid sit charitas, verbo Dei demonstratur. Quid ad haec conducat, seu reputando rem in universum, seu reputando rem quatenus singulis competit, pendet ex cognitione circumstantiarum. Jam id definire Deus voluit esse penes ecclesiam, hae tamen lege, ut quod definit ecclesia, conveniat generali definitioni Dei.

The matter he illustrates with this one example: God's word doth define in the general that we are to fast, and that publicly; but, in the particular, we could not have the definition of the word, because there are infinite occasions of a public fast, as it is said in the schools, individua esse infinita; so that it is the church's part to look to the occasion, and this depends upon the consideration of the circumstances. This discourse of his cannot satisfy the attentive reader, but deserveth certain animadversions.

Sect. 4. First, then, it is to be observed how he is drawn into a manifest contradiction; for whereas he saith, that God's word doth exserte and diserte commend unto us generatim, such things as conduce to faith and manners, and that concerning things of this nature we have a general law in Scripture, how can this stand with that which he addeth, namely, that it is in the church's power to define what things conduce to faith, piety, and charity, even reputando rem in universum?

2. Whereas he saith that the church hath no power to make laws, neither in things belonging to faith and manners, nor in things conducing to the same; I would also see how this agreeth with that other position, namely, that it is in the power of the church to define what things do conduce to faith, piety and charity.

3. What means he by his application of order to public, and decency to private actions, as if the Apostle did not require both these in the public words of God's service performed in the church?

4. Whereas he saith that such things as conduce to faith and manners do depend upon the circumstances, and so could not be particularly defined in the word, either he speaks of those things as they are defined in the general, or as they are defined in the particular. Not the first; for as they are defined in the general, they cannot depend upon changeable circumstances, and that because, according to his own tenet, the word defines them in the general, and this definition of the word is most certain and constant, neither can any change happen unto it. Wherefore (without doubt) he must pronounce this of the definition of such things in the particular. Now, to say that things conducing to faith and manners, as they are particularly defined, do depend upon circumstances, is as much as to say that circumstances depend upon circumstances. For things conducing to faith and manners, which the church hath power to determine particularly, what are they other than circumstances? Surely he who taketh not Camero's judgment to be, that the church hath power to determine somewhat more than the circumstances (and by consequence a part of the substance) of God's worship, shall give no sense to his words. Yet, if one would take his meaning so, I see not how he can be saved from contradicting himself; forasmuch as he holdeth that such things as pertain to faith and manners are particularly defined in the word. To say no more, I smell such things in Camero's opinion as can neither stand with reason nor with himself.

5. God's word doth not only define things pertaining to faith and manners, but also things conducing to the same, and that not only generally, but in some respects, and sometimes, particularly. And we take for example his own instance of fasting. For the Scripture defineth very many occasions of fasting; Ezra viii. 21; 2 Chron. xx.; Jonah iii.; Joel ii.; Acts xiii. 3; Josh. vii. 6; Judg. xx. 16; Esth. iv. 16; Ezra ix. x.; Zech. vii. From which places we gather that the Scripture defineth fasting to be used,

1. For supplication, when we want some necessary or expedient good thing.

2. For deprecation, when we fear some evil.

3. For humiliation, when, by our sins, we have provoked God's wrath. Neither can there be any occasion of fasting whereof I may not say that either it is particularly designed in Scripture, or else that it may be by necessary consequence defined out of Scripture; or, lastly, that it is of that sort of things which were not determinable by Scripture, because circumstances are infinite, as Camero hath told us.

Sect. 5. Thus having failed by those rocks of offence, I direct my course straight to the dissecting of the true limits, within which the church's power of enacting laws about things pertaining to the worship of God is bounded and confined, and which it may not overleap nor transgress.

Three conditions I find necessarily requisite in such a thing as the church hath power to prescribe by her laws:

1st. It must be only a circumstance of divine worship; no substantial part of it; no sacred significant and efficacious ceremony. For the order and decency left to the definition of the church, as concerning the particulars of it, comprehendeth no more but mere circumstances. Bishop Lindsey(883) doth but unskilfully confound things different when he talketh of "the ceremonies and circumstances left to the determination of the church." Now, by his leave, though circumstances be left to the determination of the church, yet ceremonies, if we speak properly, are not.

Bishop Andrews avoucheth(884) that ceremonies pertain to the church only, and to the service of God, not to civil solemnities. But so much, I trust, he would not have said of circumstances which have place in all moral actions, and that to the same end and purpose for which they serve in religious actions, namely, for beautifying them with that decent demeanour which the very light and law of natural reason requireth as a thing beseeming all human actions. For the church of Christ being a society of men and women, must either observe order and decency in all the circumstances of their holy actions, time, place, person, form, &c., or also be deformed with that disorder and confusion which common reason and civility abhorreth. Ceremonies, therefore, which are sacred observances, and serve only to a religious and holy use, and which may not, without sacrilege, be applied to another use, must be sorted with things of another nature than circumstances. Ceremonioe, "ceremonies (saith Dr Field(885)) are so named, as Livy thinketh, from a town called Caere, in the which the Romans did hide their sacred things when the Gauls invaded Rome. Others think that ceremonies are so named a carendo, of abstaining from certain things, as the Jews abstained from swine's flesh, and sundry other things forbidden by God as unclean. Ceremonies are outward acts of religion," &c. Quapropter etiam, saith Junius,(886) ritus et ceremonias inter se distincimus, quia in jure politico sunt imperati et solennes ritus; ceremonioe vero non nisi sacroe observationes in cultu divino appellantur. Ceremonia, saith Bellarmine,(887) proprie et simpliciter sic vocata, est externa actio quoe non aliunde est bona et laudabilis, nisi quia fit ad Deum colendum. From which words Amesius(888) concludeth against him, that he, and others with him, do absurdly confound order, decency, and the like, which have the same use and praise in civil things which they have in the worship of God, with religious and sacred ceremonies. Yet Dr Burges(889) rejecteth this distinction betwixt circumstances and ceremonies, as a mere nicety or fiction. And would you know his reason? "For that (saith he) all circumstances (I mean extrinsical) which incur not the substance of the action, when they are once designed or observed purposely in reference to such a matter, of whose substance they are not, they are then ceremonies." If this be not a nicety or fiction, I know not what is. For what means he here by a matter? An action sure, or else a nicety. Well, then, we shall have now a world of ceremonies. When I appoint to meet with another man at Berwick, upon the 10th day of May, because the place and the day are purposely designed in reference to such a matter, of whose substance they are not, namely, to my meeting with the other man, for talking of our business, therefore the town of Berwick, and the 10th day of May, must be accounted ceremonies. To me it is nice, that the Doctor made it not nice, to let such a nicety fall from his pen.

When I put on my shoos in reference to walking, or wash my hands in reference to eating, am I using ceremonies all the while? The Doctor could not choose but say so, forasmuch as these circumstances are purposely designed and observed in reference to such matters, of whose substance they are not.

Sect. 6. 2d. That which the church may lawfully prescribe by her laws and ordinances, as a thing left to her determination, must be one of such things as were not determinable by Scripture, on that reason which Camero hath given us, namely, because individua are infinita. We mean not in any wise to circumscribe the infinite power and wisdom of God, only we speak upon supposition of the bounds and limits which God did set to his written word, within which he would have it contained, and over which he thought fit that it should not exceed. The case being thus put, as it is, we say truly of those several and changeable circumstances which are left to the determination of the church, that, being almost infinite, they were not particularly determinable in Scripture; for the particular definition of those occurring circumstances which were to be rightly ordered in the works of God's service to the end of the world, and that ever according to the exigency of every present occasion and different case, should have filled the whole world with books. But as for other things pertaining to God's worship, which are not to be reckoned among the circumstances of it, they being in number neither many, nor in change various, were most easily and conveniently determinable in Scripture. Now, since God would have his word (which is our rule in the works of his service) not to be delivered by tradition, but to be written and sealed unto us, that by this means, for obviating Satanical subtility, and succouring human imbecility, we might have a more certain way for conservation of true religion, and for the instauration of it when it faileth among men,—how can we but assure ourselves that every such acceptable thing pertaining any way to religion, which was particularly and conveniently determinable in Scripture, is indeed determined in it; and consequently, that no such thing as is not a mere alterable circumstance is left to the determination of the church?

Sect. 7. 3d. If the church prescribe anything lawfully, so that she prescribe no more than she hath power given her to prescribe, her ordinance must be accompanied with some good reason and warrant given for the satisfaction of tender consciences. This condition is, alas! too seldom looked unto by law-makers, of whom one fitly complaineth thus:—

Lex quamvis ratio Ciceroni summa vocetur, Et bene laudetur lex que ratione probatur, Invenies inter legistas raro logistas: Moris et exempli leges sunt juraque templi.

But this fashion we leave to them who will have all their anomalies taken for analogies. It becometh not the spouse of Christ, endued with the spirit of meekness, to command anything imperiously, and without a reason given.

Ecclesioe enim est docere primum, tuin proescribere, saith Camero.(890) And again: Non enim dominatur cleris, nec agit cum iis quos Christus redemit, ac si non possent capere quod sit religiosum, quid minus.

Tertullian's testimony(891) is known: Nulla lex, &c. "No law (saith he) owes to itself alone the conscience of its equity, but to those from whom it expects obedience. Moreover, it is a suspected law which will not have itself to be proved, but a wicked law, which not being proved, yet beareth rule."

It is well said by our divines,(892) that in rites and ceremonies the church hath no power "to destruction, but to edification;" and that the observation of our ecclesiastical canons "must carry before them a manifest utility."(893) Piis vero fratribus durum est, subjicere se rebus illis quas nec rectas esse nec utiles animadvertunt.(894) If here it be objected, that some things are convenient to be done, therefore, because they are prescribed by the church, and for no other reason. For example, in two things which are alike lawful and convenient in themselves, I am bound to do the one and not the other, because of the church's prescription. So that, in such cases, it seemeth there can be no other reason given for the ordinance of the church but only her own power and authority to put to order things of this nature.

I answer, that even in such a case as this, the conveniency of the thing itself is anterior to the church's determination; anterior, I say, de congruo, though not de facto, that is to say, before ever the church prescribe it, it is such a thing as (when it falleth out to be done at all) may be done conveniently, though it be not (before the church's prescribing of it) such a thing as should and ought to be done as convenient. Which being so, we do still hold that the conveniency of a thing must always go before the church's prescribing of it; go before, I mean, at least de congruo. Neither can the church prescribe anything lawfully which she showeth not to have been convenient, even before her determination.

Sect. 8. These things being permitted, I come to extract my projection, and to make it evident that the lawfulness of the controverted ceremonies cannot be warranted by any ecclesiastical law; and this I prove by three arguments:—

1st. Those conditions which I have showed to be required in that thing which the church may lawfully prescribe by a law, are not quadrant nor competent to the cross, kneeling, surplice, holidays, &c.

For, 1. They are not mere circumstances, such as have place in all moral actions, but sacred, mystical, significant, efficacious ceremonies, as hath been abundantly shown in this dispute already. For example, Dr Burges(895) calleth the surplice a religious or sacred ceremony. And again,(896) he placeth in it a mystical signification of the pureness of the minister of God. Wherefore the replier(897) to Dr Mortoune's Particular Defence saith well, that there is a great difference betwixt a grave civil habit and a mystical garment.

2. It cannot be said that these ceremonies are of that kind of thing which were not determinable by Scripture; neither will our opposites, for very shame, adventure to say that things of this kind, to which cross, kneeling, &c., do belong, viz., sacred significant ceremonies, left (in their judgment) to the definition of the church, are almost infinite, and therefore could not well and easily be determined in Scripture.