A fresh suit against human ceremonies in God's worship. Or a triplication unto. D.…A fresh suit against human ceremonies in God's vvorship. Or a triplication unto. D.…

The Rejoinder answereth 1. that this is no use of Ceremonies, as Ceremonies. As if he himself did alway speak formally!

The Rejoynder answereth 1. that this is no use of Ceremonies, as Ceremonies. As if he himself did allway speak formally!

The sentence immediately going before, was of things abused: And so this addition was of those things which are made Ceremonies. Yet if that be true, which the Rejoinder affirmed pag. 570. that a Surplice, as a Ceremony, is in the kind of a Garment, then it must needs follow, that this Ceremony may be given to the poor for a garment.

The sentence immediatly goeing before, was of things abused: And so this addition was of those thinges which are made Ceremonies. Yet if that be true, which the Rejoynder affirmed pag. 570. that a Surplice, as a Ceremonie, is in the kinde of a Garment, then it must needes follow, that this Ceremonie may be given to the poor for a garment.

And if he fly to Use as necessary to make a Ceremony, as he doeth in his Definition of a Ceremony, it may be as well questioned, whether a Shirt be a garment out of use when it is off a mans body? For a garment is a Ceremony, by the Rejoinder his Definition. And so it may be questioned, whether any Shirt, or other Garment was made, or washed, when no man had it on? His 2. answer, that M. Parker calleth them Devils, and jarring on the same string, would fright men from burning of Idols, as he did in Germany, who when men were burning of wooden Idols, bored a hole in one, into which he stopped some gunpowder; so that the Idol being in the stove to burn, the gun-powder brake the ⟨p. 514⟩stove together with the windows of the room, in pieces; and that was imputed by some to the Idol, or Saint, and by others, to the Devil. But (saith the Rejoinder) from hence it followeth, that thre is a change of Law: because the Jews might not convert the matter of Idols to their private use. And so much we grant; urging only the equity of those Laws. Then (addeth he) the Abridgement hath abused the World, in alleging those Laws, as binding Christians now, as much as they did the Jews. But with this out-cry no man will be troubled, that noteth how they are to be understood only according to their question, of human unnecessary Ceremonies, as they are such. For the Second Commandment doeth bind us as much as it did the Jews; and so the equity of particular Laws, as they illustrate the contents of that Commandment, bind us as much, though not in every other particular to so much, as they did the Jews. The sum is; those laws bind us as much from all religious use of human unnecessary Ceremonies, used or abused in Idolatry, as they did the Jews.