Euschēmonos kai kata taxin, or, The grounds of uniformity from I Cor. 14:40 vindicated from Mr Jeanes's exceptions to one passage in the view of the directory / by H. Hammond ...

The Degrees of ardency in Christ's Prayer , &c.

§ . 1. I Was very willing to hearken to the seasonable advice of many , and to wholly withdraw my self à foro contentioso , to some more pleasing & profitable imployment ; but discerning it to be the desire of the Author of the Book , Intituled , A mixture of Scholastical and Practical Divinity , that I should reply to his examination of one passage of mine against Mr. Cawdrey , I shall make no scruple immediately to obey him , not only because it may be done in very few words , but especially because the doctrine , which he affixeth to mee , seems ( and not without some reason ) to be contrary to the truth of Scripture , which I am to look on with all reverent submission and acquiesce in , with captivation of understanding , and so not assert any thing from my own conceptions , which is but seemingly contrary to it .

2. The proposition which he affixes to mee , is Of the fulness of Christ . p. 258. this ; That Christs love of God was capable of farther degrees , and that he refutes , as being contrary to that point ( a truth of Scripture ) which he had in hand , viz. The dwelling of all fulness of habituall grace in Christ .

3. By this I suppose I may conclude his meaning to bee , that I have affirmed Christs love of God ( meaning thereby that habituall grace of divine Charity ) to have been capable of further degrees , so as that capacity of further degrees , is the denyall of all fulness of that habitual grace already in him .

4. And truly , had I thus exprest my self , or let fall any words , which might have been thus interpretable , I acknowledge I had been very injurious not onely to the verity of God , but also to my own conceptions , and even to the cause which I had in hand , which had not been supported , but betrayed by any such apprehension of the imperfection of Christs habitual graces .

5. This I could easily shew , and withall how cautiously and expresly it was fore-stall'd by mee ; But to the matter in hand , it is sufficient , that I professe I never thought it ; but deem it a contrariety to expresse words of Scripture in any man who shall think it , and in short , that I never gave occasion to any man to believe it my opinion , having never said it in those words which he sets up to refute in mee , never in any other that may be reasonably interpretable to that sense .

6. First , I said it not in those words , which he undertakes to refute ; These are p. 258. of his Book thus set down by him .

This point may serve for confutation of a passage in Dr. H. against Mr. C. to wit , That Christs love of God was capable of farther degrees . ]

7. These words I never said , nor indeed are they to be found in the Passage , which he sets down from mee , and whereon he grounds them ; which , saith he , is this :

Dr. H. p. 222. In the next place he passeth to the inforcement of my argument , from what we read concerning Christ himself , that he was more intense in Prayer at one time than another , when yet the lower degree was sure no sin , and prepares to make answer to it . viz. That Christ was above the Law , and did more then the Law required , but men shall short by many degrees of what is required . But sure this answer is nothing to the matter now in hand , for the evidencing of which , that example of Christ was brought by mee , viz. That sincere Love is capable of degrees . This was first shewed in severall men , and in the same man at several times , in the severall rankes of Angels , and at last in Christ himself , more ardent in one act of Prayer than in another .

8. Here the Reader findes not the words [ Christs love of God is capable of further degrees ] and when by deduction he endeavours to conclude them from these words , his conclusion falls short in one word viz. [ further ] and 't is but this ,

That the example of Christ will never prove D. H. his conclusion , unlesse it inferre , that Christs love of God was capable of degrees . ]

9. This is but a slight charge indeed , yet may be worthy to be taken notice of in the entrance ( though the principal weight of my answer be not laid on it ) and suggest this seasonable advertisement , that he which undertakes to refute any saying of another , must oblige himself to an exact recital of it to a word , and syllable ; Otherwise he may himself become the onely Author of the Proposition , which he refutes .

10. The difference is no more than by the addition of the word [ further . ] But that addition may possibly beget in the Readers understanding , a very considerable difference .

11. For this proposition [ Christs love of God was capable of further degrees ] is readily interpretable to this dangerous sense , that Christs love of God was not ful , but so farre imperfect , as to be capable of some further degrees than yet it had ; And thus sure the Author I have now before mee , acknowledges to have understood the words , and accordingly proposeth to refute them from the consideration of the all-fulness of habitual grace in Christ , which he could not doe , unlesse he deemed them a prejudice to it .

12. But those other words , which though he findes not in my pape●s , he yet not illogically inferres from them [ that Christs love of God was capable of degrees , more intense at one time than at another ] are not so liable to be thus interpreted , but onely import that Christs love of God had in its latitude or amplitude severall degrees , one differing from another . See magis & minus , all of them comprehended in that all-full perfect love of God , which was alwayes in Christ so full , and so perfect , as not to want , and so not to be capable of further degrees .

13. The Matter is cleare ; The degrees of which Christs love of God is capable , are by me thus exprest , that his love was more intense at one time than at another ; but still the higher of those degrees of intensness , was as truly acknowledged to be in Christs love , at some time , viz. in his agonie , as the lower was at another , and so all the degrees , which are supposed to be mentioned of his love , are also supposed , and expresly affirmed to have been in him at some time or other ; whereas a supposed capacity of further degrees , seems at least ( and so is resolved by that Author ) to inferre , that these degrees were not in Christ ( the direct contradictorie to the former Proposition ) and so that they were wanting in him , & the but seeming asserting of that want is justly censured , as prejudiciall to Christs fulness . Here then was one misadventure in his proceeding .

14. But this is but the proaemial part of my Reply , there is another more material branch of it still behind , which may yet seem necessarie to be added , viz. to mind him of ( what he well knowes ) the distinction between habits and acts of virtues , or graces ; and that love the Genus doth equally comprehend both these species , and that his discourse of all fulness belonging to the habitual grace of Christ , I speak distinctly of another matter , viz. of the degrees of that grace discernable in the several acts of it .

15. This distinction I thought legible enough before , both in the Tract of Will-worship , and in the Answer to Mr. Caw .

16. In the former the p. 259. Refuter confesseth to finde it , reciting these words of mine , It is possible for the same person constantly to love God above all , and yet to have higher expressions of that love at one time than another . Where the expressions at one time , and at another , must needs referre to the severall acts of the same , all-full habituall love . Onely I guesse not what temptation he had to choose that expression , which he there makes use of , viz.

[ That there D. H. minceth the matter , and speaketh more cautelously ] adding [ that what he there saith is nothing to the matter now in hand ]

Whereas 1. those of Will-worship being the First papers written on that subject , are sure very pertinent to ascertain him of the meaning of the latter , written in defense of them ; and secondly the early cautelous speaking there , might have made further later caution unnecessary : and 3ly , I could not be said to mince ( which to vulgar eares signifies to retract in some degree what I had said before , ) and again , speak more cautiously , when that was the first time of my speaking of it .

17. Mean-while it is manifest , and his own confession , that there these were my words , and those so cautious , that this sense of the words which he undertakes to refute , could not be affixt on them . And this I should have thought sufficient to have preserved my innocence , and forstalled his Use of Confutation .

18. But the answer to Mr. C. which occasioned it was , I think , as cautious also , 1. In the words recited by the Refuter , viz. that Christ himself was more ardent in one act of prayer then in another . 2. In the words following in that answer , but not recited by him , viz. that the sincerity of this or that virtue exprest in this or that performance , is it we speake of when we say it consists in a latitude and hath degrees ; where the [ this or that performance ] are certainly Acts of the virtue , consisting in a latitude and the having degrees ( viz in that latitude ) no way implies him that hath that virtue in that latitude ( viz. Christ ) to want at present ; and in that sense to be capable of farther degrees .

19. I am willing to look as jealously as I can on any passage of my own , which falls under any mans censure ; and therefore finding nothing in the words set down by him as the ground of the Refutation ) which is any way capable of it , I have reviewed the whole section , and weighed every period , as suspiciously as I could ; to observe whether I could draw or wrest that consequence from any other passage , not recited by him .

20. And I find none in any degree liable , except it should be this in the p. 221. n . 1. beginning of the Sect . Where setting down the argument , as it lay in the Tr. of Will-wor . I say 't is possible for the same person which so loves God ( i.e. with all the heart ) to love him , and expresse that love more intensely at one time than another , as appeared by the example of Christ .

21. If this be thought capable of misapprehension , by reason of the [ and ] disjoyning love from the expressions of it , and so the expressions belonging to the acts , the love be deemed to denote the habitual love ; I must onely say , that this is a misapprehension , for that by loving with all the heart , in the first place , I certainly meant the sincere habit of Love , by love in the latter place , the inward acts of love , and by the expressions of love , the outward expressions of those inward acts , and of those acts onely I speak , and of those expressions , when I say they are more intense at one time then another .

22. The word love , as I said , is a genus , equally comprehending the two species , habitual and actual love , and equally applicable to either of the species , to the acts as well as habit of love . And so when I say love is capable of degrees , the meaning is cleare , The generical word love restrained to the later species , i.e. considered in respect of the acts of love , gradually differenced one from the other , is that respect , capable of degrees , both inwardly and in outward expressions , that act of love , that poured out , and exprest it self in the more ardent prayer , was a more intense act of love , then another act of the same habitual love , which did not so ardently expresse it self .

23. I shall explain this by the Refuters own Confession . The death of Christ , p. 259. saith he , was an higher expression of Christs love of us , then his poverty , hunger , or thirst . To this I subjoyn that such as the expression was , such was the act of inward love , of which that was an expression , it being certain that each of these expressions had an act of internal love , of which they were so many proportionably different expressions ; And from hence I suppose it unavoidably consequent , that that act of internal love , exprest by his dying for us , was superior to those former acts , which onely exprest themselves in his poverty , and so the same person that loved sincerely , did also love , and expresse that love more intensly at one time then at another , which was the very thing I had said in another instance . But this I have added ex abundanti more then the Refuters discourse required of me .

24. It now onely remaines , that I consider whether this Refuter have in the process of his discourse added any thing , wherein I may be any whit concern'd .

25. And 1. saith he , the falsehood of such an assertion is evident from the point there handled and confirmed , the absolute fulnesse of Christs grace , which by the general consent of the Fathers and School-men was such , as that it excluded all intensive growth .

26. But to this the reply will bee easily foreseen , from the premisses , that as the point by him handled and confirmed was distinctly the all-fulness of habituall grace in Christ , so his proofs of it by the consent of Fathers and School-men belong still to that fulness of habitual grace .

27. Witness one for all , Aquinas Ser . 3. qu . 7. art . 12. ad secundum , licet virtus divina possit facere aliquid ma●us & melius quàm sit habitualis gratia Christi , non tamen — though the divine power may make somewhat greater and better , than is the habitual grace of Christ , yet — so 't is plain he speaks of the fulness of the habituall grace . And ad tertium . In sapientia & gratia aliquis proficere potest dupliciter ; uno modo secundàm ipsos habitus sapientiae & gratiae augmentatos , & sic Christus in eis non proficiebat . Alio modo secundùm effectus , in quantum aliquis sapient or a & virtuosiora opera facit , & sic Christus proficieb at sapientia & gratiâ , sicut & aetate , quia secundùm processum aetatis perfectior a opera faciebat , — et in his quae sunt ad Deum , et in his quae sunt ad homines . One may increase in wisdome and grace two waies , one way according to the habits of them increased , and so Christ increased not ; another way , according to the effects ; when any doth more wise and virtuous workes ; and so Christ increased in Wisedome and grace , as he did in age , because according to the processe of his age , he did more perfect workes , and that both in things belonging to God , and men also .

28. And thus are the Schoolmen understood by the Refuter himself , in his producing their testimonies , as appeares by the expresse words [ habitual grace p. 260. lin . penult . and holiness , and the Image of God in him ] p. 261. lin . 13. And so 't is most cleare , their consent belongs not , even in his own opinion , to the matter I had , and have in hand , no way denying but asserting a capacity of degrees among the acts of Christs love of God , and the expressions of it .

29. Secondly , he will heare the Doctors objection , and con●sider of what weight it is .

Objection ? against what ? against the fulness of habitual grace in Christ ? sure never any was by me urged against it . And he cannot now think there was . The degrees of intenseness observable in the several acts of Christs love , his praying more ardently at one time then another , was all that I concluded from that text , Luke 22.44 . and that is nothing to his habituall love .

30. But even to this he is pleased to frame answers ( though I hope his doctrine of the fulnesse of Christs habitual grace be no way concern'd in it ) and to these I shall briefly attend him , as my last stage in this no very long voyage .

31. And 1. saith he , the vulgar translation renders {αβγδ} , prolixius ; and if this version bee good , then there is no place for the Doctors objection .

But though I seek no advantage by that vulgar reading , yet thinking it a duty of reverence to that version , to take leave civilly , whensoever I depart from it ( wherein I shall have the suffrage of Protestants as learned in both the Languages Paulus Fagius , Praf . in Vers . Chal. Paraph . in Pentat . Hebrew and Joh . Boys Eliens . vet , Interpr . cum Beza — collat . Greek , as any ) and that I may to the utmost observe the Refuters steps , I shall not utterly reject it .

32. 't is certain {αβγδ} doth primarily signifie extension , and that properly belongs to length , and so the comparative {αβγδ} to a greater degree of that length . And if it bee granted , that it so signifie here , there will yet be place equally for my conclusion .

33. For in every act of Prayer , be it but the shortest ejaculation , sent out by Christ , I suppose ( and my Refuter must not doubt of it ) there was some degree of ardency or intension ; And then sure according to the multiplying of those acts , lengthening that prayer , there must still in Christ ( I say not in every one of us ) be a proportionable multiplication of those degrees , and so parallel to a greater length ; a greater intension .

34. This is cleare , and I need not adde ( what else I might ) that the very multiplication of more acts of any virtue , supposing it equally sincere in the habit ( and such is the length of Prayer , when it is in Christ ) is more valuable in the sight of God ( and that argues it more excellent ) than the smaller number of those acts would be , and proportionably more abundantly rewarded by him , who rewardeth every man not onely according to the sincerity of his heart , but also secundùm opera , according to the multiplied acts or workes , the more abundant labour proceeding from this sincerity . And so that will suffice for his first Answer .

35. But then 2. Saith he , suppose we stick unto our own translation , yet the place may fairly be so interpreted , as that it may no wayes advantage the purpose of the Doctor . For {αβγδ} , more earnestly , may be considered in reference unto either the object unto whom he prayed , God ; or the matter , against which he prayed , the evils with which he conflicted in his agony .

1. Then , saith he , he did not in his agony pray more earnestly then at other times , if we consider his prayer in reference unto the object , unto whom it was , God . The Religion , and inward worship of his prayer , was for degrees alwayes alike equal . His trust and dependance upon God , love of zeal and devotion towards God , from which all his prayers flowed , were not at one time more intense then at another .

But now 2. He prayed more earnestly in his agony then at other times , in regard of the matter , against which he prayed , the evils which he encountred with , which if they were not greater , then those that he deprecated in the former prayer , v. 42. yet at least they made a greater impression upon his humane nature ; for they put him into a bloody sweat . Being in an agony , he prayed more earnestly , and his sweat was as it were great drops of blood , falling down to the ground .

36. These are the words of his second answer , and they are in the second part , the very distinct confession of all that I pretend in this matter ( and therefore I need not make any reflections on the first part of them ) For whatsoever , or how great soever the occasion of the increase of his intension was ( which I am willing to beleeve proportionable to the degree of the intension , a very weighty occasion that thus inflamed his ardency ) yet still , 't is confest , that on this occasion , he now prayed more earnestly then at other times , that which now approached made a greater impression on his humane nature ; which what is it but a proof of the point by me asserted , that Christ himself was more ardent in one act of prayer ( this in his agonie ) then in another .

37. As for the greatnesse of the occasion , so confest ly great as to cast him into that prodigious sweat , falling {αβγδ} , as it were drops of blood , that may testifie , but it cannot prejudge the ardency , which was occasioned thereby .

38. T was not in Christ ( he will easily suppose with me ) as it is oft discernable in many of us , that those which have really no sincerity of love or zeal to God , can yet like the Mariners in the tempest , by some pressing fear or danger be awaked to but formal , and , be they never so loud , but hypocritically zealous prayers .

39. The ardency in Christ was sincere ardency , accompanied with acts of love and trust of the same temper , and the heightning it {αβγδ} , was an addition of degrees to that act of ardency , and so of prayer , and proportionably of love and trust in God , above either what there was , or , what there was occasion for , at other times .

40. Of this I shall hope it is possible to finde some instances among men ( of whose graces it can be no blasphemie to affirm , that they are capable of degrees ) suppose we a sincerely pious man , a true lover of God , and no despiser of his poor persecuted Church , and suppose we , as it is very supposeable , that at some time the seas roar , the tempest be at its hight , and the waves beat violently upon this frail brittle vessel , may it not be a season for that pious mans ardency to receive some growth ? for his zeal to be emulous of those waves , and poure it self out more profusely at such , then at a calmer season ? I hope there be some at this time among us , in whom this point is really exemplified , if it be not , it is an effect of want , not fulness of love . But I need not thus to inlarge ; It is not by this Refuter denied of the person of Christ , and that is my intyre {αβγδ} in reference either to Mr. C. or to him , the utmost that I undertook to demonstrate then , or to justifie now .

41. And so I shut up this hasty paper , hoping that he which invited , and promised it a welcome , in case it were given him in a fair and Scholastical way , having nothing to accuse in it , as to the first Epithet , will abate somewhat in reference to the second , and allow it a friendly , though being unqualified , it pretend not to a more hospitable reception .

The end .

1 Cor . 14.40 . {αβγδ} . Decently , and according to appointment .

1. SInce the publishing that Answer to Mr J. concerning the degrees of ardency in Christ's prayer , I am advertised of another passage in that volume , in which I am concern'd , relating to some words of mine in the view of the Directory pag . 19. on the head of Uniformity in Gods service , and particularly respecting my rendring of the Apostle 1 Cor . 14.40 . Let all things be done {αβγδ} .

2. These indeed I thus rendred [ decently , and according to order , or appointment ] and affirmed the importance of that place to be , that all be done in the Church according to custome , and appointment , rendring this reason of the former , because it was implied in {αβγδ} decently ( custome being the onely rule of decency &c. ) and of the latter , because the words do literally import this , {αβγδ} , i . e . according to order or appointment .

3. To the former of these he makes his first exception , thus , [ He dares not affirm that this is the immediate sense of the place , but onely that it is implied ; It cannot be denied but that decency doth imply such customes , the omission of which necessarily infer indecency , but that the omission of such ceremonies as ours , doth infer undecency , the Doctor & all his party can never make good ; What undecency can the Doctor prove to be in the administration of Baptisme without the Cross , as also in publick prayers and preaching without a Surplice ? But of this see farther in Ames in the places but now quoted ; The Doctor may perhaps look upon him as an inconsiderable adversary . But we shall think his Arguments considerable , until the Doctor , or some other of his party give a satisfactory answer unto them . In the mean while let us examine the proof that the Doctor brings for this sense : and it is , because custome is the onely rule of decency .

This proposition , though very strange , is prooflesse ; and therefore we might as well reject it , as the Doctor dictates it . But I shall add a confutation of it from these following arguments .

1. If custome be the onely rule of decency , then nothing else can be a rule thereof besides custome ; but this is false , for the light and law of nature , is also a rule thereof , and that infallible .

2. Nothing can be undecent , that is agreeable unto the onely rule of decency . But divers things are undecent , which yet can plead custome : and this is so evident , as that I will not so much undervalue the Doctors judgment as to endeavour any proofs thereof . It is impossible that the onely rule of decency should be undecent : But yet it is very possible that many customes should be undecent , and therefore I shall conclude that custome is not the onely rule of decency .

3. Lastly , unto custome , as you may see in both Aristotle and Aquinas , the frequent usage of a thing is required . But now there may be decency or handsomeness in the first usage of a thing ; and of this decency custome is not the rule , and therefore it is not the onely rule of decency .

4. The first thing here charged on me is timidity , that I dare not say , what I said not , and this attended with a concession ( in a limited sense ) of the truth of what I did say ; the second , is the impertinence , or unsufficiency of that , in that limited sense , to prove what he conceives I would have from it , viz. that the omission of our ceremonies doth infer indecency ; And the proof of this charge twofold , 1. by way of question , founded in two instances , the Crosse in Baptisme , and the Surplice in publick prayer and preaching ; 2. by reference to Ames , and resolving to think his arguments considerable , till a satisfactory answer be given them . And his third charge is , my using an unsufficient proof to prove my interpretation , viz. this because custome is the onely rule of decency ] which he confutes by three arguments .

5. These three charges I shall now very briefly examine , and if I mistake not , clearly evacuate . The first by assuring him , 1. that I did dare to say , and indeed said ( as I then thought , perspicuously ) the full of what I meant , but that it was no way incumbent on me , to say either what I did not mean , or what Mr J. or any other should be justly able to charge of want of truth in the least degree . And 2. if what I said cannot , as he confesses , be denied , to have truth in it in one sense , I demand why must it be a not daring ( which is wont to signifie timidity , or cowardice ) that I affirmed it not in another sense , wherein he doth not consent to it ?

6. To make short , and prevent all possibility of his , or any mans farther mistaking my words , I shall hasten to tell him the full of my meaning in that passage , that [ {αβγδ} decently ] implies [ according to custome ] viz. that in such things as these , of which then I spake , gestures , habites and the like circumstances of Gods publick service , wherein the Apostle prescribes care of decency , 't is necessary to observe the customes of the place wherein we live : This I then thought sufficiently explicated by exemplifying in mens wearing long hair , which the Apostle proved indecent by its being against {αβγδ} i . e . saith Suidas , {αβγδ} , a custome of some continuance in that place ( which yet in women there , and in men in other places , where that custome prevail'd not , had nothing indecent in it . )

7. But this exemplification of my meaning he thought fit to conceal from the Reader , and supply that vacuity onely with an &c. yet reciting at length , to a word , what was immediately before , and after it . His design in so doing I judge not , but shall endeavour to undeceive the Reader for the future , by farther inlarging on it .

8. All people , I think , in the world have some outward significations , and expressions of Reverence , but all have not the same , but according to Topical customes some different , some contrary to others . We of this , and all our neighbour Nations express reverence by uncovering the head , the Turkes do the contrary . Again among Christians , 't is customary for men so to express their Reverence , but for women , saith the Apostle , it is not , but the contrary ; and so still it is among us . Nay it was once among some hethens ( that worshipt Mercury ) in act of the highest reverence , even of adoration , to throw stones at their God , among others to cut themselves with lances , when they were a praying to him . And it can be no news to Mr J. that these customes were not observed by other countreys ; the Jews that threw stones at Christ , and the Daemoniack that cut himself with them , were neither of them interpretable to worship him .

9. This therefore was no dark , but visible foundation of what I said ; In affigning any rite or ceremony for the service of God , decency , saith the Apostle , was to be observed , the onely rule to judge of that , is , say I , to consider the customes of that particular place , of which we consult . Where bowing the knee , or kneeling on the ground , is customarily used as a token of reverence , where putting off or keeping off the hat , there the choice of ceremonies must be made with respect to those particular customes ; Here 't is evident that I mean not the frequent usage of that ceremony , in opposition to a first usage of it , as Mr J. is willing to mistake me , and found one of his arguments on that mistake , but the standing custome of the place , by which , as by an argument or evidence , such a ceremony is demonstrated to be a reverential respect , and so ( for the service of God to whom all reverence is due ) decent in that place , though in Nature , or in the estimation of all other men , it be not so .

10. Certainly this is so evident in it self , and so undeniably the importance of my words , that there can be no need farther to inlarge on it , much lesse to examine the weight , or meaning of his concession , that it cannot be denyed but that decency doth imply such customes , the omission of which necessarily infers indecency . ]

11. This saying of his some Readers may look on with Reverence , as not readily comprehending the importance of it , others may chance to despise it under the appearance of a tautologie . But upon pondering , it will appeare that the Author had a meaning in it , which he designed should bring in some advantage to his cause , and without which he was not likely to advance far , or succeed in it .

12. Some customes we know there are , which are so highly decent , as that the omission of them necessarily infers indecency ; But what are they ? why , such as the law of ( at least Lapst ) nature prescribes , covering of nakednesse , and the like ; of which t is evident among all that have not learnt of Carneades industriously to rase out all natural measures of honest and dishonest , that the omission of them inferres indecency , yea and necessarily inferres it , this sort of decency being natural to all men , that ever were , or shall be in the world , born and educated in what nation , or inured to what customes soever , and this the very first houre after our first parents fall , before any custome had been contracted which might recommend it to them .

13. And as of these his Rule is true , that the omission of these necessarily inferres undecency , so it is in a manner proper to these , and belongs not to any other sort of things , whose decency flowes but from some positive command though it be of God , or custome or command of men . To such things whose decency flowes from any command either of God or man , this rule cannot be fully applied , for that command might have been not given , or there might be a space before it was given , or a people to whom it was not given , and then in any of those cases , the omission would not be indecent to whom the law was not given ; and so it doth not necessarily and absolutely , but onely dependently on that law , and conditionally , inferre indecency ; so in like manner the Rule holds not in those things , whose decency is introduced onely by custome , for that , as Mr. I. truely saith , arising from frequency of actions , it must again be granted , that there was a time when that which now is custome , was new , and so not custome , and again there are , or may be nations , with whom that custome ( whatsoever can be instanced in ) hath not prevailed , which prejudges still the necessity spoken of , that such omission should inferre indecency .

14. And so we see the summe of Mr I. his liberal concession , viz ; that decency implies naturall decency , or such customes , which are naturally decent , and so the omission of them naturally indecent ; and if the Dr. or his party do not prove , or make good , that the administration of baptisme without the crosse , is against the law of nature , that the preaching without the surplice beares analogy to the disclosing of Nakednesse , he is utterly refuted by Mr I. in his interpretation of {αβγδ} , or notion of decency .

15. That this is indeed his meaning ( though somewhat darkned in that his expression ) will appear but consequent to the two things , which he hath premised in this matter , from Amesius his notion of decency , p. 64. in Marg : 1. that decency requires not that any sacred things be instituted de novo , but onely that those things which are instituted by God , be used in that manner which is agreeable to the dignity of them , 2. that as order so decency belongs to civil offices , as well as sacred things , in which indecorum est vitium oppositum debito illi modo , qui requiritur ad eorum justum finem et usum consequendum , indecency is a vice opposed to that due manner , which is required to the obtaining the just end and use of those things . Now if in the former of these , the mode , he speakes of , as agreeable to the dignity of those things which are instituted , be it self supposed by him to be instituted by men , then must he acknowledge humane power of instituting ceremonies , which being so contrary to his design , I must resolve not to be intended by him ; but rather that as the sacred things are instituted by God , so the mode , which is consentaneous to their dignity is instituted by God also , and that nothing is decent in sacris , which is not so instituted . And so likewise on the second head , that of civil offices . For that indecency , which is a vice or sin , must be contrary to some law of Gods , and so also that which is opposed to the due manner which is required , and so is necessary either necessitate medii , or praecepti also , to obteining a just end , this sure is more than the omission of an indifferent custome , which may or may not be continued without any offence against nature , even the omission of strict universal duty , either natural decency , or somewhat that beares proportion with it .

16. Now this being thus far explained , it is time to close with Mr I. and mind him , what he cannot but know , that the decency which I said implied custome , is certeinly another thing from natural decency , and hath place onely in those things , the omitting of which doth not necessarily inferre indecency . That omission which necessarily inferres indecency , inferres it in all that eever did , or shall omit it ; we know in logick , that no propesition is necessary , which is not {αβγδ} , true in the whole sp●cies , of all , and every one , and I leave it to his judgement , whether he think the Dr. and his party ( i.e. Praelatists , I suppose , ) do conceive , that Adam ( whether in , or out of paradise ) Noah in , or out of the Arke , &c. were obliged to pray in Surplices , under pain of indecency ? And so ( in his other instance ) that John Baptist , that Christ , or ( because the text saith that he baptized not but his disciples ) that those disciples , even before the death of Christ , might not baptize any without the fign of the Crosse , but under the same penalty ?

17. Nay t i's allready past question , that Mr I. in his first argument against my dictate ( as he calls it ) saith , that the light and law of Nature is also a rule of decency , and so not onely custome : And if so , then custome is a rule of decency also , and not onely the Law and light of Nature , and where custome , and not the light of Nature is the rule , there the omission of that doth not necessarily inferre indecency . And of such decency alone it is evident that I spake , on the head of Uniformity , ( and could not speake sense , if I spake , either of any other , or of the General notion of Decency , which is competible to any other ) and from thence it followes demonstratively , that of that Decency of which I spake , ( though not of that , of which it is certain I spake not ) still Custome is the onely rule of decency .

This therefore I hope may serve in answer to his first charge , that of my timidity , that I dared not say , what I said not ; together with a view of his concession of the truth of what I did say , and the wary limitation of that concession .

18. Secondly then to his second charge , the unsufficiency of that limited truth ( which is the utmost he will yield my proposition ) to prove what I would have from it ] It will soon appear of how little force it is , when 1. my meaning was quite another thing from what he affixt to my words , or yielded me in his limited concession , as hath already been largely manifested ; and 2. my conclusion is regularly consequent to that which was alone my meaning . This latter the addition of a few words will clear also .

19. My conclusion designed in that Section , was the justifying of Uniformity of ceremonies in the service of God , and one of the grounds to support that , the decency of those ceremonies , wherein all should joyn , and that decency ruled , and judged of by the custome of the place , in which such or such a ceremony was an usual indication , and expression of that reverence , which being due from all inferiours to their superious , is much more due from all Christians to God .

20. In these it is certain , custome is the rule and the onely rule of decency ; Neither Nature nor Gods Law obliges all man kind to this , or that expression of reverence . Several Nations have their several manners of doing it ; Onely Nature tells us , that the most reverend manner of treating is best becoming God , and that it cannot be decent , to treat God in that manner as we would not do any superior beside , and Gods own expostulation about the offering polluted bread upon his altar , and of sacrificing the lame & the sick , Mal . 1.8 . is a confirmation of that , Offer it now , saith God , unto thy governour , will he be pleased with thee ?

21. Apply this to a particular case , to a Nation , where 't is customary to address to Kings , kneeling , and there the Analogie will hold exactly , ( but not where that is not custome . ) Among such I may say , Did ever any man that had his limbs and health , offer a petition to his Prince in the gesture of sitting , or lying along upon a table ? and if he did not , then I must , I suppose , regularly conclude from custome , the one rule of decency in such matters , that according to Gods arguing it cannot be decently done in his service , which is the tendring our petitions or requests to that infinite Majesty . And so proportionably in other things .

22. This I did not there apply to the Cross in Baptisme , and the Ministers using of the Surplice , as being not pertinent to that place . Another head was set apart for those , and proceeded to § . 28. the Cross expresly named , and the Surplice implied under the title of other ceremonies , of which it may there be seen , what my conclusion was , not what is here deem'd incumbent on me to prove , that the omission of them infers indecency , but that standing on those grounds , whereon they are known stand , Conscience duly instructed cannot think it necessary or tending to edification to cast them causlesly out of this Church , or the whole Liturgie for their sakes . ]

23. And yet if Mr J. shall now desire to know what the grounds of those two Ecclesiastical rites are , which alone he is pleased to name , on perswasion , I suppose , that they were as fit , if not fitter then any others , for the disproving my position , of [ custom being the onely rule of decency ] I shal now render him a brief account of them , such as may in some degree confirm the truth of it .

24. And first for the Crosse in Baptisme . 1. 't is known to all that our Christian course is a spiritual warfare under Christ our Great General ; Now it is , and alwayes hath been customary over the world , that in a Militia there should be some banner , or Insigne , to which every one should resort and fight under it . This hath custome made decent among all , and supposing that custome , the omission of it in an army is indecent , yet not so , as things dishonest , or breaches of the Law of Nature , are indecent .

25. And the Crosse on which Christ was crucified , the Embleme also of that state that every Christian enters into , a constant couragious patience for all afflictions was by the primitive Christians thus used , as their Signa crucis actio Christiana describitur . Aug. de Doctr . Chr. l. 4. symbol or Insigne , and every man that is inrolled in the Christian Militia , is by him that inrols him , signed with it ; and this practice being thus founded , and received in the Church , Saint Augustines words are worth remembring , and cannot be denied to have truth in them , In Joh . Tr. 118. Signum crucis nisi adhibeatur , sive frontibus credentium , sive ipsi aquae quâ regeneramur &c. nihil ritè perficitur , unless the sign of the cross be used either to the foreheads of the believers ( who are Baptized ) or to the water it self by which we are regenerate , it is not duly performed , i.e. with such ceremonies , as by custome of the Church the Rule of decency , belong to it ; and , Crucis signo in fronte hodie tanquam in poste signanduses , omnesque Christiani signantur ( de Catechiz . rud . c . 20. tom . 4. pag . 915. ) thou must be signed now in the forehead with the sign of the Cross , as the Israelites on their door-posts , and so must all Christians . In the forehead particularly Tom . 10 p. 289. B. in fronte figat ubi sedes pudoris ) because the seat of shame is there , which we render in token that the baptized shall rot be ashamed — .

26. Secondly , the usage of this ceremony of signing with the Cross , was we also know , frequent in the Church ( while the gifts of healing continued ) in See Aug. de Civ . D●i l. 22. c . 8. curing diseases , and casting out Devils , so that Athanasius frequently affirmes of it , De Incarnat . Tom . 1. pag . 84. So pag . 101. D . {αβγδ} . And pag . 102.6 . {αβγδ} . And contr . Arian . Or. 1. pag . 285. A. {αβγδ} . And Praesente signo crucis obmutescit Paganitas . Aug. T. 4.229 . B. And 832 B. Daemonia nominatâ cruce Christi terrentur , si impensius fiat , fugantur . Dii Paganorum metu crucis responsa dare non possunt . {αβγδ} , by the sign of the cross all magick and witchcraft is brought to nought , all the Idol Temples laid waste and empty .

27. And then Baptisme being the exorcising of Devils ( the ancient Catechists we know were called exorcists ) the rescuing a person from the power of Satan into Gods sonship and family , what can be more proper , or agreeable , or exactly symbolical , then the use of this in Baptisme , according to that of Tertullian , de Resurr . Carn . Caro signatur ut anima mu●iatur , the flesh or body is signed , that the soul may be defended or fortified .

28. And if instead of the Ad omnem progressum frontem crucis signaculo terimus . Tertul . de Cor . Mil . c . 3. frequent use of it among the ancients , even Vide Narrat . Hippolyti Apostolorum {αβγδ} , apud Pallad . Hist . Laus . pag . 1049. {αβγδ} . before the cumbersome weight of ce emonies came in ( {αβγδ} , saith the Author of the Quest . and Resp . ascribed to Justin Martyr , Qu . gin pag . 364. in time of prayer we sign those that have any need of it , those that are any way ill affected ) we in this our Church retein it onely in our solemne entrance into Christs camp , in token that we mean valiantly to fight under his banners , and in confidence that he that thus signed to Constantine victory from heaven ( {αβγδ} , in this overcome ) will thus give grace , and seal to us victory over our ghostly enemies . What question can there ever be of the perfect decency of this usage among us ?

29. And then for the Surplice : It is no news I hope for several sorts of men to have solemn garments for solemn actions , which they do not use at other times . The Judges upon the Bench , or the Lords at their coming to Parliament , are a sufficient evidence of this , who weare not those robes in common occasions which there they do , as betokening their quality and the imployments they are about . And then what is thus customarie in civil matters ( viz : to difference persons and imployments , yea and dayes by distinction of garments ) and is allowed to be decent therein , this by analogie undeniable , is as fitly and decently from thence derived to solemne sacred actions also , such are the publick offices of the Priest ; and the commands of our Superiors being added to this decency of the matter , {αβγδ} to {αβγδ} , it is , I am sure , more than undecent for inferiors to be obstinate , and deny obedience to them . In the choice of the garment there hath been also , as neare as may be , a resemblance observed of those garments , which in Scripture are mentioned for the like solemnities , long , shining , i.e. white robes , or garments ; And if the constant usage of other Churches beside this of ours , Eastern as well as Western , for so many centuries together , be considered , it will be competently able to establish an Ecclesiastical cust me also , which , in things of this nature , were external ornaments , and formalities , is a more rational ground , and rule or measure of decency , then any Mr J. ( or Amesius to boote ) will readily be able to produce for the rejecting of them , or breaking , and casting away those hands , which tyed no harder a yoke than this upon their shoulders .

30. In this case I believe ( though not in the garments themselves ) there is place for that decency , the omission of which necessarily inferres indecency , and for such order the breaking of which must soon end in {αβγδ} ( which Mr I. saith , St. Paul opposes to {αβγδ} ) viz : down right confusion .

31. Having sa'd thus much ex abundanti , above what was incumbert on me , I shall flatter my self , that I may now spare any larger paines , in furvey of Amesius's arguments , which Mr J. is resolved to think considerable , and to speake very magnificently of them , as proving that the text is 1 Cor . xiv . 40. rightly understood doth not onely not authorize any humane institution of ceremonies , but on the contrary plainly condemnes them , and this , saith he , was so well managed by him , that he hath quite beaten out of the field Bishop Morton and his second , Dr J. Burges :

32. Here is triumph indeed . And I suppose the Reader already discernes , what are the grounds of it , viz. that Amesius acknowledges nothing decent , but that , the omission of which necessarily inferres indecency , i.e. as hath been shewed , nothing but natural decency , the omission of which is a vice contrary to that , by consequence , that there is no such thing , as an indifferent gesture or garment , which either civil , or Ecclesiastical custome , or obedience to our lawfull superiors may render decent ; that whatsoever some eternal Law of Nature commands not , the doing of that , if it be but wearing such a garment , which the Canons of any Church prescribe , nay , by parity of reason , a cloake or a buttond doublet , is absolutely unlawfull by force of 1 Cor . xiv . 40.

33. This being the bottome of those arguments of Amesius , I may safely tell Mr J. that they could no otherwise beat either Bishop Morton , or Dr J. Burgesse out of the field , than that they thought them utterly unworthy their making replies to ; He that thinkes there is nothing indifferent , nothing lawfull , the omission of which is not sin , doth certainly use other dictonaries than we do ; discernes no difference betwixt lawfull , and necessary , and as the Assertors of Fatall production of all things will not allow a cause to be sufficient to produce any effect which it doth not produce , and so produce , that it cannot not produce it , which is to tell me that I sit , and walke at the very time , when I stand still , it being certain , that I am equally able to do both those , when yet I really do the third onely , so he will not allow any thing morally possible , which is not morally necessary , which is certainly the giving new lawes to words ( making the word [ lawfull or possible ] which was wont to be interpreted that which may or may not be done , to signifie onely that which must be done , and may not be emitted ) and not new reasons to confirme old paradexes .

34. This argument of Amesius against things indifferent , that learned Bishop was well acquainted with , by his familiar conferences with Mr. Lapthorne a vehement disputer against ceremonies , and whom the Bishop thought fitter to refute by trifling instances , of unbuttoning , and buttoning his casseck ; than by more serious attempts of conviction , i.e. in plain termes to despise and smile at , than to dread ; and if Mr J. have really read Mr Hooker , whom he somewhere intitles our Patrone of ceremonies , he may in him remember a discourse of lawes , which will supersede all necessity , or benefit of my farther inlarging on it .

35. Meane while , to the reproch of my great stupidity , I willingly acknowledge , that it cannot enter into my understanding , what sense that text is capable of , which with the best ( possible ) managery can be taught plainly to condemne all institution of ceremonies in the Church , i.e. by what prosyllogismes , or supplies or advantages of art this Enthymeme shall be rendred concludent . The Ap●stle commands that all things be done decently and in order . Ergo , He condemnes all institution of Ceremonies for Gods worship . He that can maintain this consequence not onely to be true , but ( as Mr J. affirmes of him ) plain and evident , will be a formidable adversarie indeed , much better deserving that title , than one whom he knowes not , and therefore honours with it .

36. His third and last impression now remaines , wherein he undertakes to prove by 3. arguments that custome is not the onely rule of decency ; and his first argument is , because the light and law of nature is also a rule of decency . To this I answer , that in those things , whereof alone he knowes I there speak , in the § . concerning Uniformity , i.e. in things indifferent , gestures and other ceremonies in Gods service , the Law of Nature is no rule at all , and , I suppose , he cannot think ; I am sure , he pretends not to prove , or so much as affirme , it is , and therefore though not simply in all sorts of things , of which I spake not , nor can by any rules of discourse be supposed to have spoken , yet as to the matters then before me , wherein Ecclesiastick Conformity consisted , custome and onely custome was the rule of Decency .

37. His second argument is wholly deceitfull , and must be discovered to be so by reducing it to rules of art . 't is by him variously formed into two several Syllogismes . The first is this .

Nothing can be undecent , which is agreeable to the onely rule of Decency . But divers things are undecent , which yet can plead custome . The conclusion now must be , Therefore custome is not the onely rule of decency .

38. But this is no regular Syllogisme , 't is in no mood or figure , nor readily reducible to any , and therefore twas his onely way to presume it evident , and never to endeavour any proof thereof .

39. But he hath thought fit to vary this syllogisme , and give it in other termes , and then one might hope it would be exactly form'd . 't is thus , It is impossible that the onely rule of decency should be undecent . But yet it is very possible that many customes should be indecent . Therefore he shall conclude that custome is not the onely rule of decency .

40. But this is no syllogisme neither , being far removed from the measure that Logicians exact , and such as by which I will prove any thing true , that is the most distant from it . For example , it is a granted truth , that Law is the onely rule of Justice , yet this I shall disprove by a syllogisme exactly formed by Mr J. his model , Thus , It is impossible that the onely rule of justice should be unjust . But yet it is very possible that many Laws should be unjust . Therefore I shall conclude that Law is not the onely rule of justice :

41. To discover this deceit then , the syllogisme which is now no syllogisme must be somewhat better form'd , according to the rules of Logick , and reduced , as near as it can , into a true syllogisme . Thus , Whatsoever is it self undecent , cannot be the onely rule of decency . But custome is it self undecent . Therefore custome cannot be the onely rule of decency .

Here before it can be defin'd whether this be a regular syllogism , or no , it must be demanded , quanta est minor , is the assumption Universal or particular ? If it be particular , then either the conclusion must be particular also , or else t is a false syllogism . And if the conclusion be particular , then it infers no more then that some undecent custome cannot be the only rule of decency , which is willingly granted by me , who do not at all affirm it of undecent customes ; But if the minor be Universal , then 't is a false proposition , for certainly all customes are not indecent . The short is , Nature may be the rule of one sort of decency , & custom the only rule of another ; yet if the custom be in it self indecent , then of such indecent custom it is not pretended , that it is either onely , or at all the rule of decency . And so still my proposition may stand good , which as it belonged not to natural decency , so much less to what is by Nature , or in it self undecent , never imagining it reasonable , that what gestures were against those Laws of Nature , or Scripture , or any other Law of decency , or rather of natural comliness and honesty , should by pretence of any custome whatever , be introduced into Gods worship ; 't is sufficient that some customes may be decent , or in themselves not indecent , and that all decency in the service of God , is to be regulated and judged of by conformity with them : For I said not that all customes were the rule of decency , but that some were , and that there was no other rule , but custome . This , I hope , hath discovered the invalidity of his second argument .

42. His last argument [ because there is decency in the first usage of some things ] falls upon that mistake of my words , which I discoursed of , and cleared at the beginning , for I never said , that a thing must be customary , before it is decent in any kind ; ( knowing unquestionably that there is a natural decency ) but that the decency of any ceremony in Gods service , wherein God and Nature have prescribed nothing particularly , must be regulated according to those measures , which the customes of any place do allow to be reverential among them ; Or , in yet plainer words , the civil customes of any Nation , by which this or that sort of gesture is rendred a token of reverence , are the onely rule , by which the decency of indifferent gestures , &c. is to be judged of , in order to God's service . And so much for the last argument also , and consequently for the first part of his exception , that against my interpretation of {αβγδ} decently .

43. But there is yet a second charge behind against my rendring of {αβγδ} , according to appointment ] which he hath managed in these words .

44. As for the other part of the words , let all things be done in order , Ames in the place forementioned sheweth that order requireth not such ceremonies as ours , and he giveth this reason , because order requireth not the institution of any new thing but onely the right placing and disposing of things which are formerly instituted : and this he makes good from the notation of the word , from the definitions of order , which are given by Philosophers and Divines &c. from the context of the chapter , and from the usage of the word elsewhere . But the Doctor , that the words may give some countenance unto our ceremonies , adve●tureth upon a new interpretation of them .

The words {αβγδ} ( saith he , ) literally import according unto appointment , {αβγδ} sometimes signifies to appoint , as Mat . 28.16 . Act. 22.10 . and 28.23 . And we may hereupon argue à conjugatis , that {αβγδ} may be sometimes rendred appointment . But because it may sometimes be rendred appointment , will it therefore follow that it must be so rendred in this place ?

We may say as well as the Dr. that the words {αβγδ} literally import according unto order , as order is taken strictly for the right placing or ranking of things one before , another after , and this we have confessed even by Dr John Burgesse in his rejoynder unto Ames p. 78. a book published by the special command of the late King . Mortover this sense is favoured by the coherence , for . v. 31. we have a particular instance of order in this acception of the word , ye may all prophesie one by one &c. and not all or many speake at once 2. We have the oppositeof order taken in this sense . 1. v. 33. confusion . Let all things be done in order , then is as much as , let all things be done without confusion . And I hope confusion may be avoided in the worship of God without such ceremonies as ours .

But we will for once suppose , though not grant , that the clear importance of the words , is , that all be done in the Church according to custome and appointment . Yet the Dr hath a hard taske to performs , before he can come nigh his conclusion , that the words of Paul are a proofe of the more than lawfulnesse of prescription of such ceremonies as ours in a Church : For he must prove that custome and order here are taken in such a latitude , as that they include not onely the customes and appointments of the Apostolical Churches , but also of all the Churches of God in succeeding ages : and the performance of this he will find not to be so easie , as he may imagine .

I am sensible that I have by this discourse provoked a very learned and for midable adversary , but it is onely love of the truth hath ingaged me in so unequal an incounter , and therefore I hope the Dr will pardon and excuse my boldnesse . If he can by dint of argument prove the truth to be on his side , I shall not be sorry or ashamed to be overcome by him .

45. To this my answer will be very briefe , 1. by giving the reason of my rendring , 2. by evidencing , that if the vulgar were acknowledged the righter rendring , yet my conclusion would very regularly follow thence , and that therefore I have no need to contend with any gainsayer , about my rendring .

46. For the first , it is manifest to any that knowes but the elements of Greeke , that {αβγδ} literally and properly signifies [ according to ordination or appointment ] {αβγδ} signifies [ according to ] not [ in ] and {αβγδ} or {αβγδ} [ an ordinance or constitution ] millions of times in authors , and {αβγδ} orderly , or in order ] lying more consonant with {αβγδ} , no reason can be rendred , why if that had been the designed meaning , that word should not have been used there .

47. That it may so signifie Mr J. acknowledges , and so I have obtained all I seek in my first proposal , which was not , that it must necessarily thus signifie , but that this being the literal regular rendring of it , I had sufficient reason to render it thus .

48. I proceed then to the second thing , that if what he pretends to be possible also , were indeed the onely possible , or ( by way of supposition , but not concession ) if {αβγδ} ] did really import no more than [ in order ] as that is opposed to disorder or confusion , yet I say , it will soon appear , that the Apostles commanding such order or orderlynesse , and forbidding all confusion in ecclesiastical affaires , must by consequence be interpreted to command the instituting and observing uniformity of ceremonies in a Church . This I thus deduce .

49. First there is no possibility of worshipping God externally and publickly , without use of some ceremonies or circumstances of time , place , and gesture , &c. Secondly there is no possibility of order in a multitude , without uniformity in the same circumstances , Thirdly , there is as little possibility of Uniformity among many , without either agreement one with another , or direction of some superior to them all , what shall by all be uniformely performed . Fourthly the agreement one with another , if it be onely voluntarie , and such , as by which none are obliged , no way secures the end ; but if it be such an agreement , that every single person is obliged to observe , then still is that a law of that body , as of a Councel , &c. and as truely so , as the constitution of a single Praelate can be thought to be . And so the conclusion regularly followes , that to the preserving but of order , or orderlynesse in a Church , it is necessary , there be appointment , what shall by all be uniformely performed ; confusion unavoidably coming in , where no certain rules are prescribed for Uniformity .

50. What can be denved in this processe , I foresee not , yet when t i's granted , one reserve Mr J. hath still left him . For saith he , if it were granted that {αβγδ} signifies appointment or ordination , yet still it will be incumbent on the Dr. to prove , that this extends not onely to the customes and appointments of the Apostolike Churches , but also to the Churches of succeeding ages . And my answer to this will conclude this whole debate .

51. First then I acknowledge , that , it is not here necessarily ordained by the Apostle , that all the Churches of God in succeeding ages should institute ceremonies in worship , for , provided those ceremonies were once instituted , all that this text inforces , is uniforme obedience to them .

52. But then secondly , when for many circumstances of Gods worship , there is no order particularly taken by Christ and his Apostles , as in what gesture publick supplication shall be addrest , in what , lauds and hymnes , and confession of the faith , &c. and yet the rule is given by them , that all shall be done according to appointment , and moreover in other places that obedience be paid to those superiors which watch over our souls ; and when those rules are not given onely to the persons that then lived in the Church of Corinth , &c. but to all that should ever live in that , and all other Churches , it cannot then be deemed , either that there were no superiors designed to succeed Christ , and his Apostles in the ordering of his Church , or that they should not {αβγδ} set in order the things that were wanting , such as the Apostles had left undisposed of , or that inferiors should not be bound to obey them uniformely when they thus gave orders to them .

53. When we are commanded to obey our parents , civil as well as natural , by a law given by God to Moses , or by Christ to his disciples , can it be strange , that we that lived not in either of those ages , should thereby be obliged , when God in his providence hath given us fathers of both kinds ( as well as them ) regularly presiding over us , and making use of that liberty that is presumed in all parents , viz : to give commands , and expect obedience from their children ? Certainly it cannot , and as little can it be doubted , either whether our ecclesiastical parents have power to institute in things omitted , and thereby remitted to their care by the Apostles , or whether we their obedient children , that are commanded to act {αβγδ} according to appointment , should from time to time be disobliged , and free to disobey them in whatsoever they appoint us .

54. T is granted him , if he please , that what Christ , and his Apostles have already prescribed , should not be repealed by those that thus succeed them ; should they rashly assume that power , they would not in so doing act {αβγδ} , whether regularly or according to appointment ; but for the {αβγδ} in which they have made no rules , but left order to Titus , &c. ( i.e. by parity of reason , to the Bishops in every Isl●nd ) to make them , here what power is left them , may certainly with perfect safety be exercised by them , and that necessarily inferres our obligation to yield obedience to their exercises of them .

55. This is all the observance Mr J. seemes to expect of me at this time , unlesse his intimation to all admirers of Mr. Hooker , p. 14 ●● . that they should vindicate their great Patrone of Ceremonies , may passe for an admonition to me , who acknowledge my self a thankfull adorer of Gods graces in that Godly learned man , and so exact a few lines more above the regular account .

56. This will detain me no longer than whilest I mind the Reader that in a discourse of the ben●fits which we receive from Christ in the Sacrament , Eccl. Pol . l. 5. Sect . 55. and otherwise , Mr Hooker undertakes to set down how Christ in his human nature is communicated to us , and so present with us ; To this end 3. things he shewes at large , 1. that as nothing created can be unlimited , or receive any such accident from any as may really make it infinite , so neither the soul nor body of Christ , nor Christ as man , nor according to his humane nature , can possibly be every where present , no nor the substance of the body of Christ , which neither hath nor can have any presence but onely local . 2. That this cannot be rendred possible either by the grace of union with Deity , nor by any other possible means , as he at large excellently deduceth it , pag . 300 , 301 , 302. 3. That it may peradventure be well enough granted in some sense , and after a sort , that Christ is every where present , as man , viz. 1. in respect of the conjunction of the humane nature with the Deity , which conjunction is extended as far as the Deity , the actual position being restrain'd and tied to a certain place , and 2. by cooperation with Deity , and that in all things .

57. Now on this third head , p. 139. ( without reflecting on the two former , which assure us of the authors meaning in it ) two passages Mr J. takes hold of , p. 140. if he know any thing in either philosophy or scholastical divinity , are both guilty of a gross mistake , and cannot be sufficiently wondred at by him , that they should fall from so learned a pen .

58. But I suppose there is no great skill in either of those learned faculties , required , to distinguish betwixt that which truly and properly is , and that which may in some sense , and after a sort , and in two respects onely ( neither of which belong to the propriety of being ) be well enough granted , and that with a [ peradventure ] also , to have influence on all these .

59. And what severity is this , to require of every learned man , that hath most largely refuted an adversary , to be so averse from all thoughts of peace and reconcilation with him , that he may not allow him to speak truth , or but perhaps to speak truth in a sort , and in some sense , and in two onely respects ? all which are still more than intimations , that he thinks him to be absolutely ( and in simplicity and propriety of speaking ) in a gross errour , impossible even to the power of God to have truth in it .

60. If any should chance to say of an eloquent man , that you might hear an Angel speak in him , and I should reply , that it might peradventure be well enough granted in a sort , or in some sense , that when he spake you might hear an Angel , assuring you at large of my opinion , that no bare man can truly be an Angel , any that it was impossible for God himself to bring to pass , that at the same time he should be an Angel , and not an Angel , a man , and not a man , or which is all one , a bare man , and yet an Angel , or ( in fewer words ) when Christ saith he is a door , and a vine , if I should say , that in a sort and in some sense , and that in two respects , each of these had truth in them , would Mr J. think fit to leave his subject , and let loose for three leaves together , and pawn all his Philosophy and scholastical ( not considering what the consequence also may be to his practical ) divinity , to accuse and wonder at , and never to give over wondering , and withall solemnly to refute this or that improper figurative speech , so perfectly acknowledged by the speakers to be such ?

61. If he have that great leisure , and any prevalent temptation thus to lay it out , I shall onely assure him , that I have not so much of either , as to attend these his motions , nor any other lover or admirer of Mr Hooker , that I know of , and therefore beseech him contentedly to rest in this general return to his charge of that learned man , without expecting any more explicite or particular survey of it . And so much for Mr H. also .

62. I have thus without any other obligation , than what my desire to undeceive the Author and his Readers , laid upon me , paid him now this my second observance ; And may be allowed to think it time , that he who hath been so liberal of his uses of publick refutation of others words , should find some vacancy for one use of more private ( if not reprehension , yet ) examination of his own actions ; And then I shall offer to his consideration , how much more agreeable to the laws of brotherly kindnesse or candor it had been , to have proposed his exceptions in such a manner of friendly address , as might have brought him home the same satisfaction , and saved others the importunity of these uselesse , because personal debates . When he hath sincerely observed in himself the motive of his other distant choice , I have obtained the end of my charity in mentioning it to him , and have no more to return to him at this time .

THE END .