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.…

But seeing the Rejoinder hath given up Order, I will add a word or •wo concerning Comeliness.

But seeing the Rejoynder hath given up Order, I will adde a word or •wo concerning Comelinesse.

I take this for granted, that seeing the Rejoinder confesseth Order here to be taken in strict signification, as opposed only to confusion, pag. 78. he will also consent with us, that Decency in the same place and sentence, is to be taken in strict signification, as opposed only to the vice of undecencie. Now hence it followeth, that Decency requireth nothing but that which is necessary to the avoiding of undecencie.

I take this for granted, that seing the Rejoynder confesseth Order heer to be taken in strict signification, as opposed onely to confusion, pag. 78. he will also consent with us, that Decencie in the same place and sentence, is to be taken in strict signification, as opposed onely to the vice of undecencie. Now hence it followeth, that Decencie requireth nothing but that which is necessarie to the avoiding of undecencie.

I ask therefore, if undecencie in Gods worship cannot be avoided, without double, treble, sacred significant Ceremonies, of mans inventing? If not, then the Apostles did much forget themselves, in their public worshipping of God, before men had invented such Ceremonies, for that is no answer which the Rejoinder after giveth: all Churches are not bound to this or that particular way of Comeliness. All Churches are bound to avoid undecencie, and to do that which Decency requireth, or bindeth them unto. If yea, then Decency doeth not require such kind of Ceremonies.

I aske therfor, if undecencie in Gods worship cannot be avoided, without double, treble, sacred significant Ceremonies, of mans inventing? If not, then the Apostles did muche forget themselves, in their publicke worshipping of God, before men had invented suche Ceremonies, for that is no answer which the Rejoynder after giveth: all Churches are not bound to this or that particular way of Comelinesse. All Churches are bound to avoide undecencie, and to doe that which Decencie requireth, or bindeth them unto. If yea, then Decencie doeth not require suche kinde of Ceremonies.

1. 1Decentiae est cum cultut Dei, idone•t atque convenientibut temporis loci, personae & gestus cire•• stantijs absolvitur. De ha• Decentia, Apostolus loqui tur. 1. Cor. 14.4•.

The plain simple trueth, without Ceremonial affectation, is, that Decency is (in this place) nothing ⟨p. 78⟩but good civill fashion,¹ agreeable not only to worship, but also to any grave assembly. Decency (saith Pareus upon the place) is opposed to vanity, Spots, riot it stands not in hoods, Caps, or visors of fond Ceremonies. etc.

The plaine simple trueth, without Ceremoniall affectation, is, that Decencie is (in this place) nothing ⟨p. 78⟩but good civill fashion,¹ agreable not onely to worship, but also to any grave assemblie. Decencie (sayth Pareus upon the place) is opposed to vanity, Spottes, ryott it stands not in hoods, Caps, or vizardes of fond Ceremonies. etc.

1. 1D•••rum apponitur vanita•i, sordibut, •uxni: non est in casuli•, cappl•, aut ceremoniarum lar•is, etc.

I dare appeal to D.B. his conscience, if Baptism be not as decently administered without the Cross, as with it? and public prayers made as decently without a Surplice, as with it? Let Conscience here speak, and the Rejoinder hearkening unto it, will (without doubt) confess, that Decency in this place doeth no more require either Cross or Surplice, then Order, and that both of them together doeth no more require those Ceremonies, then a hundred other, which in England (though not at Rome) are denied unto them.

I dare appeall to D.B. his conscience, if Baptisme be not as decently administred without the Crosse, as with it? and publicke prayers made as decently without a Surplice, as with it? Let Conscience here speak, and the Rejoynder hearkening unto it, wil (without doubt) confesse, that Decencie in this place doeth no more require eyther Crosse or Surplice, then Order, and that both of them together doeth no more require those Ceremonies, then a hundred other, which in England (though not at Rome) are denyed unto them.

To this purpose, Mr. Attersoll, in his second book of the Sacram. cap. 5. saith well: If they refer all this trash and trumpery (of humane Ceremonies in Baptism) to order and comeliness, as Hosius doeth, do they not thereby blasphemously accuse the Baptism of John, and of the Apostles, of uncomeliness and disorder? whereas the comeliness and dignity of the Sacraments is to be esteemed by the word of God, by the institution of Christ, by the simplicity of the Gospel, and by the practise of the Apostles: Nothing is more comely, decent, and orderly, then that which Christ commandeth and alloweth: nothing is more uncomely and unseemly, then that which man inventeth in the service of God, and in the celebration of the Sacraments, ⟨p. 79⟩thereby inverting and perverting the holy ordinances of God.

To this purpose, Mr. Attersoll, in his second book of the Sacram. cap. 5. sayth well: If they referre all this trash and trumperie (of humane Ceremonies in Baptisme) to order and comelinesse, as Hosius doeth, doe they not therby blasphemously accuse the Baptisme of Iohn, and of the Apostles, of uncomelinesse and disorder? wheras the comelinesse and dignitie of the Sacraments is to be esteemed by the word of God, by the institution of Christ, by the simplicitie of the Gospell, and by the practise of the Apostles: Nothing is more comely, decent, and orderly, then that which Christ commandeth and alloweth: nothing is more uncomely and unseemly, then that which man inventeth in the service of God, and in the celebration of the Sacraments, ⟨p. 79⟩therby inverting and perverting the holy ordinances of God.

12. The received definitions of Order are brought in to the same purpose, by the Replier. And the Rejoinder yieldeth so much as they import, viz. that order in strict signification doeth not imply such Ceremonies as ours.

12. The receyved definitions of Order are brought in to the same purpose, by the Replier. And the Rejoynder yeeldeth so muche as they importe, viz. that order in strict signification doeth not implie suche Ceremonies as ours.

He must therefore either prove, that in this place. 1. Cor, 14.40. that word is not taken strictly, which he himself formerly granted, or give up this place which is (by his own confession) the only place of all the New. Testament, for warranting of such Ceremonies, or fly to Decency, upon which he cannot any more fasten then upon order, as hath been showed.

He must therfore eyther prove, that in this place. 1. Cor, 14.40. that word is not taken strictly, which he himself formerly granted, or give up this place which is (by his owne confession) the onely place of all the New. Testament, for warranting of suche Ceremonies, or flie to Decencie, upon which he cannot any more fasten then upon order, as hath been shewed.

Nothing material is added in the rest of the Rejoynd. his answer unto this Argument (where our Divines are observed, to distinguish order and decency from mystical Ceremonies, the context of the chapter. 1. Corinth 14. Is declared to respect no mystical Ceremonies, the phrase of Scripture is showed to consent,) nothing (I say, and the Reader may see) is added: but only the same things are repeated about Order, and Decency which are now sufficiently discussed.

Nothing materiall is added in the rest of the Rejoynd. his answer unto this Argument (where our Divines are observed, to distinguish order and decencie from mysticall Ceremonies, the context of the chapter. 1. Corinth 14. Is declared to respect no mysticall Ceremonies, the phrase of Scripture is shewed to consent,) nothing (I say, and the Reader may see) is added: but onely the same thinges are repeated about Order, and Decencie which are now sufficiently discussed.

So that the Rejoinder hath nothing to say to the contrary, but that we may safely conclude, Ergo, to appoint and use the Ceremonies as we do, is not left to the liberty of the Church, 1. e. it is unlawful.

So that the Rejoynder hath nothing to say to the contrarie, but that wee may safely conclude, Ergo, to appoint and use the Ceremonies as we doe, is not left to the libertie of the Churche, 1. e. it is unlawfull.

If there were nothing else against them, in all the Scripture, then this place, beside which the Def. and Rejoinder can find none in all the New. Testament, for them, any indifferent man would say they are not allowed.

If ther were nothing else against them, in all the Scripture, then this place, beside which the Def. and Rejoynder can finde none in all the New. Testament, for them, any indifferent man would say they are not allowed.

Those that are devoted to the Ceremonies, may shuffle up and down, first to order, and when they are beaten thence, to Decency, and from Decency, when they can defend that no longer, to Edification, as the Rejoinder doeth: but all will not help. Let them pitch or insist upon one of these grounds, without starting, I will pawn my head, their anchor will come home to them again as finding no fast ground, either in Order, or Decency, or edification, for double significant Ceremonies (such as ours) to ride at.

Those that are devoted to the Ceremonies, may shufle up and downe, first to order, and when they are beaten thence, to Decencie, and from Decencie, when they can defend that no longer, to Edification, as the Rejoynder doeth: but all will not helpe. Let them pitch or insist upon one of these grounds, without starting, I will pawne my head, their anchor will come home to them againe as finding no fast grounde, eyther in Order, or Decencie, or edification, for double significant Ceremonies (suche as ours) to ride at.

The Def. could frame no Consequence out of any of these words, the Rejoinder saith there is one, but he cannot show it. To the contrary consequence nothing is answered of any moment.

The Def. could frame no Consequence out of any of these words, the Rejoynder sayth ther is one, but he cannot shew it. To the contrarie consequence nothing is answered of any moment.

And is not this a miserable cause, which hath no place in all the New Testament, which the best Advocates can allege for it, but only that; out of which it is utterly confounded? To the Defend. and Rejoinders maintaining such a cause, this testimony may be given that they would willingly, so far as they can, favour things which the times favour, and therefore strive to make something, of that which maketh nothing for them. In the former section, when Order, Decency, and Edification, should have been handled as Rules, according to the title of the digression, the Rejoinder suddenly ⟨p. 81⟩breaketh off, referring them to a fitter place. Now here in this place, he was constrained to touch upon them, but so softly and sparingly, that it appeareth he found this no fitter place then the former, for those reserved considerations. When shall we come to the fitter place?

And is not this a miserable cause, which hath no place in all the New Testament, which the best Advocates can allege for it, but onely that; out of which it is utterly confounded? To the Defend. and Rejoynders mainteyning such a cause, this testimonie may be given that they would willinglie, so farre as they can, favour thinges which the times favour, and therfore strive to make somthing, of that which maketh nothing for them. In the former section, when Order, Decencie, and Edification, should have been handled as Rules, according to the title of the digression, the Rejoynder soddainly ⟨p. 81⟩breaketh off, referring them to a fitter place. Now here in this place, he was constreined to touche upon them, but so softly and sparinglie, that it appeareth he founde this no fitter place then the former, for those reserved considerations. When shall we come to the fitter place?

SECT. 17. Concerning the ancient Fathers allowing of Humane Ceremonies.