ith,(578) the Jews were taught thereby to make no
mixture of true and false worship. _Ans._ 1. According to his tenets, it
followeth upon this answer, that no mixture is to be made betwixt holy and
idolatrous ceremonies, for he calleth kneeling a _bodily worship_, and a
_worship gesture_, more than once or twice. And we have seen before, how
Dr Burges calleth the ceremonies _worship of God_. 2. If mixture of true
and false worship be not lawful, then forasmuch as the ceremonies of God's
ordinance, namely, the sacraments of the New Testament are true worship;
and the ceremonies of Popery, namely, cross, kneeling, holidays, &c., are
false worship; therefore, there ought to be no mixture of them together.
3. If the Jews were taught to make no mixture of true and false worship,
then by the self-same instruction, if there had been no more, they were
taught also to shun all such occasions as might any ways produce such a
mixture, and by consequence all symbolising with idolaters in their rites
and ceremonies.

_Sect._ 5. As touching those laws which forbade the Israelites to make
round the corners of their heads, or to mar the corners of their beards,
or to make any cuttings in their flesh, or to make any baldness between
their eyes, Hooker answereth,(579) that the cutting round of the corners
of the head, and the tearing off the tufts of the beard, howbeit they were
in themselves indifferent, yet they are not indifferent being used as
signs of immoderate and hopeless lamentation for the dead; in which sense
it is, that the law forbiddeth them. To the same purpose saith
Paybody,(580) that the Lord did not forbid his people to mar and abuse
their heads and beards for the dead, because the heathen did so, but
because the practice doth not agree to the faith and hope of a Christian,
if the heathen had never used it. _Ans._ 1. How much surer and sounder is
Calvin's judgment,(581) _non aliud fuisse Dei consilium, quam ut
interposito obstaculo populum suum a prophanis Gentibus dirimiret_? For
albeit the cutting the hair be a thing in itself indifferent, yet because
the Gentiles did use it superstitiously, therefore, saith Calvin, albeit
it was _per se medium, Deus tamen noluit populo suo liberum esse, ut
tanquam pueri discerent ex parvis rudimentis, se non aliter Deo fore
gratos, nisi exteris et proeputiatis essent prorsus dissimiles, ac
longissime abessent ab eorum exemplis, praesertim vero ritus omnes
fugerent, quibus testata fuer