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.…

Nay to believe and hope in God, to love and fear him are referred to God not as causes or parts: ergo, these are Ceremon. If it be here said, yea but these are inward actions, whereas our Cerem. are said to be outward by the Rej. I answ: be it granted, yet this kind of reference being the proper form of a Ceremon: the reason still holds good (though we have no need of this example having so many before mentioned) for wheresoever the form or proper nature of a thing is, there the thing formed will be, as its a sound kind of reasoning, where there is a reasonable soul as a form, there is a man: Lastly to deride contemn, rail, revile Christ, his truth and servants is an outward action purposely observed with reference to these, by persecutors, not as causes and parts of them; ergo, these are but Ceremon: since, and is not here wild work, thinks thou Christian reader.

Nay to beleive and hope in God, to love and feare him are referred to God not as causes or parts: ergo, these are Ceremon. If it be here said, yea but these are inward actions, whereas our Cerem. are said to be outward by the Rej. I answ: be it graunted, yet this kynd of reference being the proper forme of a Ceremon: the reason still houlds good (though we have no need of this example having so many before mentioned) for wheresoever the forme or proper nature of a thing is, there the thing formed will be, as its a sound kynd of reasoning, where ther is a reasonable soule as a forme, there is a man: Lastly to deride contemne, rayle, revyle Christ, his truth and servants is an outward action purposely observed with reference to these, by persecutors, not as causes and parts of them; ergo, these are but Ceremon: synnes, and is not here wyld work, thinks thou Christian reader.

3. That which is common to all actions, and all things, can not be a form and difference of a Cerem. to make it differ from all other: but thus to be referred ⟨p. 33⟩to another, not as a cause or part is common to all outward actions, natural, civill, religious, yea to all natural artificial things: Thus all acts may be referred one to another, and all other to Divinity, not as causes or parts of Divinity: are they therefore all Cer? Nay all precepts of art are referred the former to the latter, not as causes or parts; ergo are they in this Rej. conceit, and by the verdict of this definition Ceremo? Amongst the examples of this difference, the last is to be attended unto because it hath a remarkable note added unto it? Convening in one set place at an honore appointed unto worship saith the Rej. is in that relation a ceremony of worship: and yet as it is an observance of order it is no Ceremo. Of this there can be no doubt, but the observation of time and place, in reference to another thing, is according to the definition of the Rej. a ceremony: But how an observation of this time and place, can be considered as an order, without reference to some thing to be ordered in that time and place, that so it may be differenced from the same order, as it is a ceremony, this is a metaphysical abstraction, as I cannot conceive of, let others therefore judge: When the Apost. chargeth the Corinth, to do all things in order: could he be so understood, that he spake of order, and of the ceremony of order, and that by doing of things in order, he meant a Cerem: because there is a relation of order to things: but by doing orderly he meant no ceremony, because there is no relation to things: Order without relation to things ordered, is like the accidents in the Popish Sacrament, without any subject after transubstantiation: If the doctrine of human Cerem. cannot