nB Andrewes avoucheth, that Ceremonies pertain to the Church only and to the service of God, not to civill 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 humane actions. For the Church of Christ being a society of men and women, must either observe order & decency in all the circumstances of their holy actions, time, place, person, form, &c. or else be deformed with that misorder and and confusion, which common reason and civility abhorreth. Ceremonies therefore, which are sacred observances, and serve only to a religious & holy use, and which may not without Sacrilege be applied to another use, must be sorted with things of another nature then circumstances. Ceremoniae, Ceremonies (saith oD. Field) 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. Other think that Ceremonies are so named a carendo, of abstaining from certain things, as the Jews abstained from Swines flesh, and sundry other things forbidden by God as unclean. Ceremonies are outward acts of Religion, &c. Qua propter etiam, saith pJunius Ritus & Ceremonias inter se distinximus, quia in Jure politico sui sunt imperati & […] ritus: Ceremonia vero non nisi sacra observationes in cultis dirin• appellant•. Ceremonia, saith qBellarmine, proprie & simpliciter sic vocata, est externa actio qua non aliunde est bona & landabilis, nisi quia fit ad Deum colendum. From which words rAmesius concludeth against him, that he & others with him do absurdly confound order, decency & the like, which have the same use & praise in civill things, which they have in the worship of God, with religious & sacred Ceremonies. Yet sD. Burgess rejecteth this distinction betwixt circumstances and Ceremonies, as a mere nicety or fiction. And would ye 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.
nB Andreues avoucheth, that Ceremonies pertaine to the Church only and to the service of God, not to civill solemnities. But so much (I trust) he would not have said of circumstances, which have place in all morall 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 humane actions. For the Church of Christ being a society of men and women, must either observe order & decency in all the circumstances of their holy actions, time, place, person, forme, &c. or else be deformed with that misorder and and confusion, which common reason and civility abhorreth. Ceremonies therefore, which are sacred observances, and serve only to a religious & holy use, and which may not without Sacriledge be applied to another use, must be sorted with things of another nature then circumstances. Ceremoniae, Ceremonies (saith oD. Field) are so named as Livie thinketh from a towne called Caere, in the which the Romās did hide their sacred things when the Gaules invaded Rome. Other thinke that Ceremonies are so named a carendo, of abstaining from certaine things, as the Iewes abstained from Swines flesh, and sundry other things forbidden by God as uncleane. Ceremonies are outward acts of Religion, &c. Qua propter etiam, saith pIunius Ritus & Ceremonias inter se distinximus, quia in Iure politico sui sunt imperati & 〈…〉 ritus: Ceremonia vero non nisi sacra observationes in cultis dirin• appellant•. Ceremonia, saith qBellarmine, proprie & simpliciter sic vocata, est externa actio qua non aliunde est bona & landabilis, nisi quia fit ad Deum colendum. From which words rAmesius concludeth against him, that he & others with him doe absurdly confound order, decency & the like, which haue the same use & praise in civill things, which they have in the worship of God, with religious & sacred Cemonies. Yet sD. Burgesse rejecteth this distinction betwixt circumstances and Ceremonies, as a meere nicitie or fiction. And would ye know his reason? For that, saith he, all circumstances (I meane extrinsecall) which incurre 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.
- nSerm. on Ether. 9. 31.Serm. on E•her. 9. 31.
- oOf the Church, lib. 4. cap. 31.
- pDe polit. Mos. cap. 7.
- qDe Saram. lib. 2. cap. 29.
- rBell. enerv. tō. 3 lib. 1. cap. 8.Bell. enerv. tō. 3 lib. 1. cap. 8.
- sMan• duct. pag. 33.
