1st. It must be only a circumstance of divine worship; no substantial part of it; no sacred significant and efficacious ceremony. For the order and decency left to the definition of the church, as concerning the particulars of it, comprehendeth no more but mere circumstances. Bishop Lindsey(883) doth but unskilfully confound things different when he talketh of “the ceremonies and circumstances left to the determination of the church.” Now, by his leave, though circumstances be left to the determination of the church, yet ceremonies, if we speak properly, are not. Bishop Andrews avoucheth(884) that ceremonies pertain to the church only, and to the service of God, not to civil solemnities. But so much, I trust, he would not have said of circumstances which have place in all moral actions, and that to the same end and purpose for which they serve in religious actions, namely, for beautifying them with that decent demeanour which the very light and law of natural reason requireth as a thing beseeming all human actions. For the church of Christ being a society of men and women, must either observe order and decency in all the circumstances of their holy actions, time, place, person, form, &c., or also be deformed with that disorder and confusion which common reason and civility abhorreth. Ceremonies, therefore, which are sacred observances, and serve only to a religious and holy use, and which may not, without sacrilege, be applied to another use, must be sorted with things of another nature than circumstances. _Ceremonioe_, “ceremonies (saith Dr Field(885)) are so named, as Livy thinketh, from a town called Cære, in the which the Romans did hide their sacred things when the Gauls invaded Rome. Others think that ceremonies are so named _a carendo_, of abstaining from certain things, as the Jews abstained from swine’s flesh, and sundry other things forbidden by God as unclean. Ceremonies are outward acts of religion,” &c. _Quapropter etiam_, saith Junius,(886) _ritus et ceremonias inter se distincimus, quia in jure politico sunt imperati et solennes ritus; ceremonioe vero non nisi sacroe observationes in cultu divino appellantur. Ceremonia_, saith Bellarmine,(887) _proprie et simpliciter sic vocata, est externa actio quoe non aliunde est bona et laudabilis, nisi quia fit ad Deum colendum._ From which words Amesius(888) concludeth against him, that he, and others with him, do absurdly confound order, decency, and the like, which have the same use and praise in civil things which they have in the worship of God, with religious and sacred ceremonies. Yet Dr Burges(889) rejecteth this distinction betwixt circumstances and ceremonies, as a mere nicety or fiction. And would you know his reason? “For that (saith he) all circumstances (I mean extrinsical) which incur not the substance of the action, when they are once designed or observed purposely in reference to such a matter, of whose substance they are not, they are then ceremonies.” If this be not a