Part 6 (2/2)
AGAINST THOSE OF OUR OPPOSITES WHO PLEAD FOR THE CEREMONIES AS THINGS EXPEDIENT.
_Sect._ 1. As for those who allege some conveniency in the ceremonies, they say more than can abide the proof of reason, which the induction of some particulars shall demonstrate. Dr Mortoune(283) allegeth for the surplice, that the difference of outward garments cannot but be held convenient for the distinguis.h.i.+ng of ministers from laics in the discharge of their function. _Ans._ This conveniency is as well seen to without the surplice. If a man having a black gown upon him be seen exercising the function of a minister, it is very strange if any man think it not sufficiently distinguished from laics. The Act of Perth, anent confirmation and bishoping of children, would make it appear, that this ceremony is most profitable to cause young children in their tender years drink in the knowledge of G.o.d and his religion. _Ans._ 1. If this rite be so profitable for the instruction of children, then why do prelates appropriate it to themselves, who use to be employed in higher affairs, that permit them not to have leisure for exact catechising of children?
Or, 2. Though they might attend the discharging of this duty; why should it be made their peculiar? Is not the parish minister able to catechise them? Or, 3. If it must depend upon prelates, and wait upon their leisure; what hath imposition of hands ado with catechising? 4. How comes it, that children who are not bishopped are as well catechised as they who are bishopped.
_Sect._ 2. Tilen(284) setteth out the expediency of holidays, for imprinting in the minds of people the sense and knowledge of the benefits of redemption. _Ans._ 1. There is no mean so good for this purpose as catechising and preaching, out of season and in season. 2. What could he say unto them who have attained his end without his mean? I find people better instructed, and made more sensible of those benefits, where the feasts are not kept than where they are. 3. Think they their people sufficiently instructed in the grounds of religion, when they hear of the nativity, pa.s.sion, &c.-what course will they take for instructing them in other principles of faith? Why do they not keep one way, and inst.i.tute an holiday for every particular head of catechise?
But Bishop Lindsey thinks yet to let us see a greater expediency for observing holidays. ”Certainly (saith he)(285) nothing is so powerful to abolish profaneness, and to root out superst.i.tion out of men's hearts, as the exercise of divine wors.h.i.+p, in preaching, praying and thanksgiving, chiefly then when the superst.i.tious conceits of merit and necessity are most pregnant in the heads of people,-as doubtless they are when the set times of solemnities return,-for then it is meet to lance the aposteme when it is ripe.” _Ans._ This is a very bad cure; and is not only to heal the wound of the people slightly, but to make it the more inveterate and festered. I might object, that little or nothing is preached or spoken by him and his companions at the revolution of those festivities against the superst.i.tious keeping of them; but though they should speak as much as can be against this superst.i.tion, their lancing being in word only, and not in deed, the recidivation will prove worse than the disease. The best lancing of the aposteme were not to observe them at all, or to preach against them, which are tried to work this effect more powerfully than the Bishop's cure hath done; for all know that there is none so free of this superst.i.tion as those who observe not the holidays.
_Sect._ 3. The same prelate pleadeth(286) for the expediency of giving the communion to the sick in private houses, because he thinks they should not want this mean of comfort, as if the wanting of the sacramental signs, not procured by a man's own negligence or contempt, could stop or stay the comforts of the Holy Spirit. Nay, it is not so. We have seen some who received not the communion in time of their sickness, end more gloriously and comfortably than ever we heard of any who received the sacrament for their _viatic.u.m_ when they were a-dying. Paybody(287) thinks kneeling, in the act of receiving the communion, to be expedient for the reverend using and handling of that holy sacrament, and that much reverence ariseth to the sacrament from it. _Ans._ I verily believe that more reverence ariseth to the sacrament from kneeling than is due to it; but I am sure there is no less true reverence of that holy sacrament among such as kneel not in the receiving of it, than among such as do kneel. I hope it is not unknown how humbly and reverently many sincere Christians, with fear and trembling, do address themselves to that most holy sacrament, who yet for all the world would not kneel in receiving it. Thus we see that these expediences, pretended for the ceremonies, are attained unto as well and better without them than by them. But I will go forward to show some particular inconveniences found in them.
CHAPTER III.
THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY ARE PREPARATIVES FOR GREATER EVILS.
First, then, the ceremonies are inexpedient, because our most holy faith, for which we should earnestly contend, received no small harm and prejudice, and is like to receive still more and more, by their means. Our case is not much different from the estate of the churches in Germany, when Charles V. caused the book called _Interim_ to be published:(288) expediency then was pretended of settling the peace of Germany by this as the best way; but it produced a very great inconveniency, and instead of effectuating peace, it brought forth a hotter contention, as well between the Protestants themselves, as between them and Papists. Expediency is now no less pretended for the ceremonies, yet no more truly. But before the bad effects of the _Interim_ were seen, the wiser sort of Protestants(289) wrote against it, and warned men, _ut ab eo tanquam a praesentissima peste sibi caverent_. Notwithstanding that the emperor did straitly inhibit all impugning of it. And Sleidane tells us,(290) the reason which made them so mistake it was, because they thought such as were upon that course, were opening a way to the popish religion, _per adiaphora seu res medias_, and because(291) they wished to retain the saving doctrine _puram et salvam a technis illorum, qui nunc dum ceremonias restaurare videri volunt, colluviem totam doctrinae pontificiae rursus introduc.u.n.t_. The like reason have we to mistake conformity with antichrist in these ceremonies which are obtruded upon our church, for may we not justly fear that hereby we shall be drawn on to conform with him also in dogmatical and fundamental points of faith. Nay, what talk I of fear? We have already seen this bad consequence in a great part, for it is well enough known how many heterodox doctrines are maintained by Formalists, who are most zealous for the ceremonies anent universal grace, free-will, perseverance, justification, images, antichrist, the church of Rome, penance, Christ's pa.s.sion and descending into h.e.l.l, necessity of the sacraments, apocrypha books, Christ's presence in the eucharist, a.s.surance of salvation, &c.
Their errors about those heads we will demonstrate, if need be, to such as doubt of their mind. In the meantime it hath been preached from pulpits among ourselves, that Christ died for all alike, that the faithful may fall away from grace, that justification is a successive action, that none can be a.s.sured of salvation in this life, that images in churches are not to be condemned, that Christ descended locally unto the place of the d.a.m.ned, that the Pope is not antichrist, that Rome is not Babylon the wh.o.r.e, that the government and discipline of the church must alter like the French fas.h.i.+on, at the will of superiors, that we should not run so far away from Papists, but come as near to them as we can, that abstinence and alms are satisfactions or compensations for sin. These, and sundry such like tenets, have not been spoken in a corner.
_Sect._ 2. How far conformity to the ceremonies of the church of Rome hath drawn Conformists, of greatest note, to conform to her faith also, I may give instance in the Archbishop of Spalato.(292) He holds, that many rites of the Roman church are ancient and approvable, that others, though neither ancient nor universal, yet, because of custom, should be tolerated, and that few only are either to be abolished, or, by some prudent and easy way, purged and refined. Now, will we know how far this unity in ceremonies drew him to unity in substance, then let us hear what is his verdict of Protestants as well as of Papists, who suffer for their religion.(293) _Certe potius martyres mundi, quam Dei sunt, qui ex utraque parte sub t.i.tulo conscientiae sanguinem frustra fundunt: quasi vero fides et religio Romana, et fides ac religio protestantium sunt duae fides et duae religiones_, &c. He tells us,(294) moreover, that if the Protestants will not have peace with those whom they call Papists, and communicate with them, then are they schismatics, and are not in the true church. And in the declaration of the motives whereupon he undertook his departure out of the territory of Venice, he expresseth his judgment of such books as are framed against the doctrine of the church of Rome, that he held them above measure detestable. Neither doth he stand alone in this pitch, for among the sect of Formalists, is swarming a sect of Reconcilers, who preach and profess unity with the church of Rome in matters of faith. For example, they say, that that which the learned Papists hold concerning justification, is orthodox, and therefore they will not contend against them, except it be for their contending with us, who do agree with them.(295)
_Sect._ 3. These Reconcilers are too far on in the way to Popery already; but if they will be fully reconciled with Papists, they must transport themselves altogether into their tents, because Papists will not come forth to meet them midway. The _Interim_ of Germany tended to reconciliation, yet the Papists wrote against it.(296) Ca.s.sander sought this reconciliation, but Bellarmine confuteth his opinion.(297) The Archbishop of Spalato was upon the same course of reconciliation, but his books were condemned as heretical, in the decree given at Rome, anno 1616, by the congregation of cardinals deputed by Pope Paul V., for the making and renewing of the index of prohibited books. The Rhemists tell us,(298) that they will avoid not only our opinions, but our very words which we use. Our adversaries profess that they reject some expositions of certain places of Scripture, against which they have no other reason but because they are our expositions. Are their minds so aliened from us? And must we be altogether drawn overstays to them? Are they so unwilling to be reconciled to the prejudice of their errors? And shall we be so willing to be reconciled with them to the prejudice of the truth? O strange and monstrous invention! that would reconcile Christ with antichrist,-agree the temple of G.o.d and idols,-mix light and darkness together. He had good reason for him who objected to the Archbishop of Spalato,(299) that _qui ubique est, nusquam est_; for instead of reconciling Protestants and Papists, they make themselves a third party, and raise more controversy.
_O bellua multorum capitum!_
_Sect._ 4. Thus we perceive what prejudice hath arisen, and yet ariseth to the true and saving doctrine, by the means of symbolising with the church of Rome in these ceremonies. But because some Formalists approve not of this course of reconciliation, they (I know) would purge the ceremonies of the blame of it. I will therefore show, that Reconcilers are set forward in their course of reconciliation, by means of the Roman rites remaining in reformed churches.
G. Ca.s.sander, in his book _de Officio pii Viri_, relates unto us how he was entered into this course, and conceived this purpose of reconciliation, and tells, that from his youthhood, he was most observant of ecclesiastical ceremonies, yet so, that he abhorred all superst.i.tion.
And when he had read the writers of that age, who promised some reformation and repurgation of superst.i.tious wors.h.i.+ps and absurd opinions, he saith, _Mire illorum inst.i.tutum placuit: qui tamen ita superst.i.tiones et abusiones, quae nonnullis ceremoniis ecclesiasticis admixtae erant, exosas haberem ut ipsum ecclesiasticam politiam, quae his ceremoniis fere constant, non sublatum et eversam, sed repurgatam et emendatam esse vellum_. We see the first thing which induced him to a reconciliation, was his liking which he had to popish ceremonies, and their remaining in protestant churches, and as this course hath been attempted, so is it also advanced by the ceremonies, for thereby people are induced to say, as they said once, when popish ceremonies did re-enter in Germany.(300) ”We perceive now, that the Pope is not so black as Luther made him.” And as for the Reconcilers themselves, may they not conceive strong hopes to compa.s.s their end? May they not confidently embark in this business? May they not with great expectation of prosperous success achieve their project? When once they have footing upon our union with Rome in ceremonies and church policy, they cannot but hereupon conceive no small animosity to work out their intended purpose.
Do I talk of a chimera, and imagine now that which is not? Nay, I will really exemplify that which I say, in that Proteus and Versipelles, the Archbishop of Spalato, for, in the narration of the pa.s.sages which were betwixt his Majesty and him, collected by the Bishop of Durham, we find,(301) that he thought the procuring of concord betwixt the church of England and the church of Rome to be easy. And his reasons were,(302) because he was verily persuaded, that the Pope would approve the English liturgy and the public use of it, as he professed in his colloquy with the Bishops of London and Durham, and the Dean of Winchester. And further,(303) he told he was of opinion, that the churches of Rome and of England, excluding Puritans, were radically one church. This made him say,(304) ”I do find here why to commend this church, as a church abhorring from Puritanism, reformed with moderation, and worthy to be received into the communion of the Catholic church.” In the following words, he tells, that he could carry something out of the church of England which should comfort all them who hate puritan strictness, and desire the peace of the church (meaning them who desired the same reconciliation with himself). What is more clear, than that the English ceremonies were that which made him prosecute, and gave him hope to effectuate a reconciliation betwixt the church of England and that of Rome.
_Sect._ 5. But put the case, that as yet we had seen no greater evils following upon the ceremonies, yet must they be acknowledged to be inconvenient, because they are dangerous preparatives for many worse things than we are aware of, and may draw after them sundry evil consequences which are not feared. We have heard before from Spotswood, that novations in a church, even in the smallest things, are dangerous.
Who can then blame us to shun a danger, and, fearing the worst, to resist evil beginnings,-to give no place to the devil,-to crush the viper while it is in the sh.e.l.l,-to abstain from all appearance of evil, 1 Thes. v.
22,-and to take the little ones of Babylon whilst they are young, and dash their heads against the stones?
It matters not that many will judge us too precise for doing so. What? Do they think this preciseness any other than that which the law of G.o.d requireth, even observing of the commandment of G.o.d, without adding to it, or diminis.h.i.+ng from it, Deut. xii. 32; and keeping the straight path, without declining to the right hand or the left? Deut. xxviii. 14; or, do they think us more precise than Mordecai, who would do no reverence to Haman, because he was an Amalekite, Esth. iii. 2, and so not to be countenanced nor honoured by an Israelite? Deut. xxv. 19. Are we more precise than Daniel, who would not close his window when he was praying, no, not for the king's edict, knowing, that because he had used to do so aforetime, his doing otherwise had been both a denying of his former profession, and an ensnaring of himself by yielding in small things, to yield in greater, and after an inch to take an ell? Dan. vi. 10. Are we more precise than the Apostle Paul who gave no place to the adversaries of Christian liberty, no, not for an hour? Gal. ii. 5. Are we more precise than David, who would not do so much as take up the names of idols into his lips, least from speaking of them he should be led to a liking of them? Psal. xvi. 4; or, may not the sad and doleful examples of so many and so great abuses and corruptions which have crept into the church from so small and scarcely observable originals, make us loath at our hearts to admit a change in the policy and discipline of a well const.i.tute church, and rightly ordered before the change, and especially in such things as are not at all necessary?
O! from how small beginnings did the mystery of iniquity advance its progression? How little motes have accressed to mountains! Wherefore(305) _simplicitatem Christi nos opportet colere, a qua ubi primum extulit pedem vanitas, vanitatem sequitur superst.i.tio, superst.i.tionem error, errorem presumptio presumptionem impietas, idololatrica_. We have cause to fear, that if with Israel we come to the sacrifices of idols, and eat of idolothites, and bow down or use any of superst.i.tious and idolatrous rites, thereafter we be made to join ourselves to these idols, and so the fierce anger of the Lord be kindled against us, as it was against them, Num. xxv. 2, 3.
CHAPTER IV.
THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY HINDER EDIFICATION.
_Sect._ 1. That the ceremonies are a great hinderance to edification, appeareth, First, In that they obscure the substance of religion, and weaken the life of G.o.dliness by outward glory and splendour, which draws away the minds of people so far after it, that they forget the substance of the service which they are about. The heathenish priests laboured,(306) _per varietatem ceremoniarum, rem in precio retinere_. The use for which Papists appoint their ceremonies,(307) is, _ut externam quandam majestatem sensibus objiciant_; and so are the ceremonies urged upon us,(308) though to conciliate reverence and due regard to divine wors.h.i.+p, and to stir up devotion. In the meanwhile it is not considered,(309) that _mentes humanae mirificae capiuntur et facinantur, ceremoniarum splendore et pompa.
Videmus siquidem_, saith Bucer,(310) _vulgus delectari actionibus scaenicis, et multis uti signis_. Chemnitius marks of the c.u.mulating of ceremonies in the ancient church,(311) that it drew to this, _ut tandem in theatric.u.m ferme apparatum ceremoniae illae abierint_. Musculus reprehends bishops for departing from the apostolical and most ancient simplicity,(312) and for adding ceremonies unto ceremonies in a worldly splendour and respectability, whereas the wors.h.i.+p of G.o.d ought to be pure and simple.
<script>