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Sect. 9. 4. Let our opposites say to us, once for all, upon what precept of the law of nature do they ground the ceremonies; for I have before opened up all sorts of things which the law of nature requireth of man as he is ens; and as he is animal belongeth not to our purpose. As for that which it requireth of him as he is a creature endued with reason, there is one part of it that concerneth ourselves, viz., that we should live honestly, and secundum modum rationis, that we should observe order and decency in all our actions. This order and decency do not respect our holy duties to God, nor comprehend any sacred ceremony in his worship; but they look to usward, and are referred only to such beseeming qualities as are congruous and convenient to a reasonable nature in all its actions. Yea, even generally, we may say with Scalliger, Ordinem dico sine quo natura constare non potest. Nihil enim absque ordine vel med tata est vel effecit illa. Another part of that which nature requireth of man, as he is a creature endued with reason, concerneth (as we showed) our neighbours, whom it teacheth us not to harm nor offend, &c. And if our opposites would reckon with us here, their ceremonies will appear repugnant to nature, because of the detriment and offence which they offer unto us, whereof we have spoken in our argument of scandal. But there was a third part, concerning God and his worship; and here must our opposites seek a warrant for the ceremonies. Now, albeit nature (as was said) teaches all men that there is an eternal and mighty God, who should be worshipped and honoured by them, yet it descendeth not unto such particular precepts as can have any show of making aught for significant ceremonies. Omnibus enim innatum est et in animo quasi insculptum, esse deos; but yet quales sint, saith Cicero, varium est. And as nature hath not taught men to know the nature and attributes of the Godhead, together with the sacred Trinity of persons in the same; so neither hath it taught what sort or manner of worship should be given unto God. Lex naturalis rerum communium est, and doth only inform us with those common notions called κοιναὶ εννοιαὶ. Concerning the worship of God, it speaks only de genere, not de specie: wherefore there can be no inference from that worship which the law of nature requireth, either of any distinct kind of worship or of any ceremony in that kind, no more than it followeth, Si est animal, est Asinus; for