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 third partition (of sacred Ceremo. into properly sacred, is those of divine institution, which are simply necessary, ¹necessitate praecepti, & reductively so called, as those which in their particular have no divine institution, but are applied to things divine, and these are arbitrary and ambulatory cerem. This partition is something obscure and therefore should not have been set down in bare words, but had some sufficient warrant and explication: For 1. if these be true members they must have the true nature of things sacred agreeing to them both equally and essentially: but things which are applied to Divine actions, have not the nature or definition of things sacred, because they be applied as adjuncts to the subjects in a separable manner. Its all one as if a man should divide, a living creature, either that which is so properly, as a man, or that ⟨p. 64⟩which is so reductively,² as a garment, because it is applied to a man. 2. Proper is usually opposed either to tropical, or to common, or to alien, or else to unfit, unto none of these senses can it be referred in this place where it is opposed to reductive. 3. Sacred arbitrary cerem. are in truth arbitrary worship, and arbitrary worship is will worship. 4. I would know to whom our Cere. are arbitrary? Surely to the imposers only, and so all instituted Cerem. are arbitrary, though to others, they be made never so necessary, they are not (it will be said) made necessary to salvation. No more say I are all popish Cerem. nor all Divine, absolutely necessary to salvation, nor so made or esteemed: Ours are made, as necessary to salvation, as man can make them, when the ordinary means of salvation, are absolutely denied to all those that refuse them.

The third partition (of sacred Ceremo. into properly sacred, is those of divine institution, which are simply necessary, ¹necessitate praecepti, & reductively so called, as those which in their particular have no divine institution, but are applyed to things divine, and these are arbitrary and ambulatory cerem. This partition is somthing obscure and therfore should not have beene sett downe in bare words, but had some sufficient warrant and explication: For 1. if these be true members they must have the true nature of things sacred agreeing to them both equally and essentially: but things which are applyed to Divine actions, have not the nature or definition of things sacred, because they be applyed as adjūcts to the subjects in a seperable manner. Its all one as if a man should divyde, a living creature, either that which is so properly, as a man, or that