ancient Nor is it inconsiderable in this matter that we have so uncertain and imperfect notice of the customes and practises of the Church for the first 300 years after Christ and especially of the times that more immediately succeeded the Apostolical age As if the Lord foreseeing an abuse resolved by such a providence to admonish us that we cleave the closer to our Bibles And for the multitude of Ceremonies that were in St. Austin's time they that will please to read his 119 Epistle may find his thoughts of them and what complaint he makes of the burthen that lay upon the Church by that meanes That I may not be thought to wrong him I shall give you some of his words Omnia itaque talia quae neque sanctarum Scripturatum autoritatibus continentur nec in consiliis Episcoporum Statuta inveniuntur nec consuetudine Universae Ecclesiae roborata sunt sed diversorum locorum diversis moribus innumerabiliter variantur ita aut vix aut omnino nunquam inveniri possint causae quas in iis instituendis homines sequuti sunt ubi facultas tribuiter 〈◊〉 omni dubitatione resecanda existimo All such things as are neither authorised by holy Scripture nor found to be the injunctions of the Councils of the Bishops nor are confirmed by the custome and practice of the universal Church but are varied according to the divers manners of divers places so that the causes of their institution can scarcely be found out I am not at all doubtfull but that they are to be abolished by authority if there be opportunity for it By the Councils of the Bishops I humbly conceive the Father intends only such as were general and Oecumenical and not particular Councils convened upon the account of some particular Church or Churches This I collect from that which follows concerning the confirmation that he speaks of by the custome and practice of the Universal Church which comprises the whole body of the Christian Church in the several ages and places of its being Now whether there be any religious Rites thus enjoyned for Gods worship by the concurring votes of Oecumenical Councils and thus confirmed by the custome and practice of the Universal Church but what are likewise warranted by the authority of the holy Scripture I leave it to consideration The Church of England long since affirmed the negative in a passage before cited out of the 34 Article where it is plainly declared that Traditions and Ceremonies meerly Ecclesiastical have at all times been divers and changed according to the diversity of Countreys Times and Mens manners Now for ceremonies of this nature let but Austins judgment sine omni dubitatione resecanda existimo take place and the controversie is at an end But to follow the Father who concerning Ceremonies proceeds thus Quamvis enim neque hoc inveniri possit commodo contra fidem sint ipsam tamen religionem quam paucissimis manifestissimis celebrationum sacramentis miserecordia Dei esse liberam voluit servilibus oneribus premunt ut tolerabilior sit conditio Judaeorâ—m qui etiamfi tempus libertatis non agnoverint legalibus tamen sarcinis non humanis praesumptionibus subjiciuntur Though it cannot be found how they are contrary to the faith yet Beligion which the mercy of God would have at freedome with very few and very manifest religious Rites in the celebrations of it this they load with such servile burdens that the condition of the Jews may be lookt upon as more tolerable for though the Jews understood not the time of their liberty yet they are subjected to such heavy carriages as were of legal appointment and not to humane presumptions And here by the way Bellarmines evasion is to no purpose he would have us believe that Austin aimes at such Ceremonies as were practised by private persons and especially women without the warrant of Ecclesiastical Authority I marvail what coloured Spectacles Bellarmine used whilst he read Austins words to such a sense Is it not plain enough that the Father speakes of such Ceremonies as oppressed Religion and made it subject to humane presumptions and doth he not plainly compare these burdens with the heavy carriages that lay upon the back of the Jewish Church and were not these publick and not private Ceremonies As for what the Father saith concerning very few and very manifest Religious Rites or Ceremonies which God would have used in the Celebrations of Religion I freely assent to it What are the Sacramental elements and actions in Baptism and the Supper of the Lord but Sacred Ceremonies These are Christ's appointments and with all reverence to be attended and concerning these there hath ever been the harmonious concurrence of general Councils in the true Christian Church to provide for their due observation and the universal Church in all times and places hath commended them to us by its practise But Austin proceeds yet further in such words as these Sed Ecclesia Dei inter multam paleam multaque zizania constituta multa toleratâ— tamen quae sunt contra fidem vel bonam vitam non approbat nec tacet nec facit The Church of God among a great deal of chaff and cockle tolerateth many constitutions whilst it approves not of nor connives at any thing that overthroweth the faith 〈◊〉 is contrary to a good life If Ceremonies that were â—sed in the Church in Austins Time were not the things that he intends by chaffe and cockle I freely confess myself unable to understand him But to say no more in this matter if there be any meer humane ceremony contended for upon the account of the authority of any of the Fathers oâ— the practise of the ancient Church I humbly conceive I may without presumption undertake to produce some other thing every whit as ancient which I take for granted that all of us would be unwilling with but if any desired to be further resolved in the truth concerning the authority of the Ancients let them read the truly learned tractate of Daille a French Divine concerning the right use of the Fathers you will find that Author a true reverencer of them and throughly acquainted with their writings The proper intent of his work is to prove that the Authority of the Fathers is not decisive in points of controverted Doctrine but if we weigh his Arguments with reflections upon the matter of worship we shall find them for the most part not beside the purpose for which I mentioned him But no longer to presume upon your patience that which hath been spoken in order to the purity of Divine Worship my aime in it I hope hath been at the Honour of God and the peace of the Church England hath tried extreams already and hath felt to some purpose the mischiefs that have attended them 't is not a politick but if I mistake not a scriptural moderation that hath been pleaded for I am encouraged to hope that it will find acceptance as a word in season The Lord give us a right understanding in all things and teach our Senators such Wisdome as is first pure then peaceable FINIS
devisings during this state of the Church they that list may easily observe how severely the Lord held his people to his own prescriptions Were there then any meer positive instâ—tutions mingled in God's worship with Gods approbation unless such as had divine authority for them either by an express word or clear consequence from it or extraordinary inspiration of extraordinary persons If once I be convinced that there were I shall be ready to acknowledg my present mistake but sure enough had a Priest under the law devised so much as one religious vestment more than God prescribed he would have had little thank for it 'T is very observable in some Chapters of the Mosaical law that where you have a punctual narration of God's prescriptions in one part of the Chapter you shall have a rehearsal in the other part of the Chapter of all over again as practised by Moses and Aaron Hereby the Lord shews how strictly he stands upon his Sacred Authority in prescribing the manner of his own worship and this I humbly conceive is the instruction that the Lord would have us learn from it Moses his rule was the pattern he saw in the Mount and not the mould of his own brain And if the distinction of the substantials of worship and ceremonious additions to it would salve the matter Nadab and Abihu might have come off better with their strange fire and the Scribes and Pharisees would not have deserved so much rebuke for their religious washing before meat The sin of Nadab and Abihu was not that they offered incense to a strange God nor did they presume so far as to offer strange incense to the true God or the right incense upon a strange Altar they only offered strange fire before the Lord such fire saith the Text As the Lord commanded them not Levit. 10. verse 1. when the Lord gave them fire from Heaven he did not in so many words forbid the use of any other fire that was to be understood by his not commanding it nor do we find that they made use of other fire more than once or that they intended a common trade of it and wholly to disuse that which came from Heaven but strange fire at a time they used and behold the event of it verse 2. There went out fire from the Lord and devoured them and what account doth Moses give of this verse 3. This is that the Lord spake I will be sanctified in them that come nigh me as much as to say he will have his authority acknowledged in what he prescribes in his worship And as for religious washing before meat some would have thought that the practise of such a Ceremony upon the account of humane tradition might have been overlooked in an age when so many legal washings and cleansings were in use by God's appointment but this would not excuse it when the Scribes and Pharisees came to our Saviour Mat. 15. at the beginning with this cauil Why do thy Disciples transgress the tradition of the Elders in not washing their hands when they eat bread Our Saviours reply was verse 3. Why do you trnsgress the Commandment of God by your tradition If any think that these words of Christ have respect only to what follows concerning the consecrated gift by which they violated the fifth Commandment I must crave leave to dissent from them If the third verse be not a reply to the second then is there no answer at all made to it and besides what appears plainly in the surface of the words the second and third verses compared together let me ask did Christ approve that religious washing of hands or not if he approved it why did not his Disciples practise it or why did he not excuse their omission of it or if they practised it why did he not doe them right when they were accused for not doing it It is evident enough that whilst they objected against Christs Disciples their tradition Christ taxeth them for transgressing the Commandments of God by following that tradition But what Commandment will some say was it that was hereby transgressed It is most certain what ever sin is committed there is a breach made upon some Commandment of the moral law now the religious washing before meat used by the Scribes and Pharisees and the strange fire of Nadab and Abihu I can apprehend them no otherwise than as transgressions of the second Commandment where the Lord hath said Thou shalt not make to thy self If any think I stretch the sense of the Commandment further then God intended it let them but consider that our Lord Jesus in his Sermon upon the Mount makes the least degree of anger without just cause a breach of the sixth Commandment Thou shalt not do no murther and a wanton glance of the eye a breach of the seventh Thou shalt not commit adultery now why a meere institution in the worship of God may not be looked upon as a breach of the second as well an angry thought a breach of the sixth or a wanton look of the seventh Commandment I see no reason Therefore if any shall say that God have left the Christian Church to a greater liberty in prescribing to its self as to the manner of God's worship then he did the Jewish Church I shall not be induced to their opinion unless they can produce a Divine Authority for such a grant of liberty or make it appear that the second Commandment is of less force now than formerly and antiquated as to some of its morality Bellarmine in his dispute about Ceremonies hath such words as these Omnes nostrae Ceremoniae indicantur à Deo in genere God hath given a general grant for all our Ceremonies and how doth he prove it first saith he the Church is to see that all things be done decently and in order Secondly 2. We are commanded to obey them that are set over us How zealously have I heard some urge these Scriptures for Ceremonies of humane device in the Worship of God I would they would consider that in this matter they serve Bellarmine's turn as well as theirs and if we will take up these Scriptures at such a randome of sense whither is it almost that they may not lead us If any think I speak this as a despiser of Church-governmet they do me wrong I could wish for an hours time to lament the want of it with all reverence I acknowledg the Authority of the Church as far as may be without prejudice to Christ's Authority There are circumstances necessary conversant about worship as natural or civil means and helps to it many such circumstances concerning time place behaviour and the like must be attended to and are of a nature farr different from meer instituted ceremonies Now the institutions of Christ that concern his Worship and Ordinances are many and weighty and when the Church provides that Christ's institutions be observed decently and orderly with due respects to due
circumstances this to be sure is a due exercise of church-Church-authority aye and a great work to see this well done but that the Church hath power to contrive a decency of worship by mingling with it Religious Rites that Christ never instituted here I must confess my self unsatisfied Salmeron the Jesuite grants that every rite or ceremony used as religious in God's Worship must have a divine authority for it or it is unlawfull but withall affirms that the ceremonies of their Church are of divine authority being appointed by the authority of the Holy Ghost in the Church Concerning the latter assertion all Protestants will fall out with the Jesuite let us be but as honest as the Jesuite in the former and I hope we are all agreed in the matter of God's Worship And truly it cannot enter my thoughts that any Church or Church-members will fare ever the worse at last for keeping close to their Bibles in the Worship of God That sort of persons that formerly were called non-conformists such as had due loyalty to their Prince respect to Superiours and withall kept clear of seperation they are a sort of persons I shall for ever reverence and possibly their cause will be found as good as theirs who most despise them when causes shall be tryed in that Court where the Word of God shall be the rule of Judgment I have done with this though I am sensible I have been too short upon it it being a matter so much in controversy yet I wish I could have been shorter as I must be upon the rest 2. In the second place take this as another dictate of wisdome from above in order to purity The pure rule of Gods revealed Will is as much violated by substraction in matter of worship as by addition as much by impure Doctrine as by impure Worship Deutr. 4.2 The Spirit of God doth not say rather of the two substract then add no but ye shall not add to the Word which I Command you neither shall ye diminish from it And as inclinations to false worship is called a spirit of Whordom so the Apostle bid the Corinthians to beware of false Doctrine That he might present them to Christ as a chaste Virgine 2 Cor. 11. at the beginning Now look upon the carriage of many persons you shall find them very angry with the Papists for their seven Sacraments and in the mean time they are for none at all Some cannot endure one that useth the cross in Baptisme but can very contentedly bear another that useth no Baptisme Singing of Service how will they cry out of it But the not singing of Psalmes that 's so farr from being a fault that 't is rather a piece of Religion with them Should they hear one plead for Preaching in a Surplice they would think him little better then a heathen and can have no reserve of charity for him But let an other cry down all publick Preaching and Ministry yea possibly if into the bargaine he denieth the Deity and Satisfaction of Christ yet they think it fit he should have favour and be countenanced with Toleration Now with such men as these 't is worse to pin a bauble upon the sleeve of Religion then to cut off an arm of it yea it may be then to chop off the head of it Where is the wisdom of these Men Have they any from above If they have let them labour to awaken it and to use it better 3. The purest Worship and purest Doctrin are of no availe to impure Worshippers and impure Practisers that 's an other dictate of wisdom from above as pure To them that are defiled Saith the Appostle is nothing pure 1 Tit. 15. Gods pure institutions in Isaiah by means of impure worshipers were reckoned upon as vain oblations as swines bloud as the cutting off a dogs head There are many souls now in Hell amongst unclean Devils that went thither from under pure ordinances Nor is it meer outward purity that will salve the buisiness Jam. 4.8 the Apostle telling what must be done in order to drawing nigh to God Cleanse your hands ye sinners saith he that must be done but that 's not all Purifie your hearts ye double-minded that must not be forgotten Meer Formalities and outside sanctities come to no more then if men should say in complement doth God call for worship wee 'l wash our hands and waite uppon it but let us not think that God will be so put off Nor will pure doctrine avail any thing to an impure Practiser No real benefit by the Mystery of Faith unless it be kept in a pure Conscience Some are of this humour that if they conceit that their practise be good they don't much regard what their Opinions be Others againe if they apprehend that they are Orthodox in judgment they think themselve good Christians whatever their lives be But wisdome from above will teach us that a Heterodox conversation will carry an Orthodox judgment to hell Judas was once an Orthodox preacher and we don't find that ever he turn'd heretick If ye know these things saith Christ what then are ye happy Yes if ye do them but not upon other termes John 13.17 4. Pure Religion in its fullest latitude and strictest severities is to be taken up and embraced and that for Religions sake This is an other dictate of wisdome from above in order to purity Such wisdome taught David to have respect to all Gods Commandments Psal 119.6 And St. James to say he that offends in one point i. e. that lives in the wilful breach and neglect of any one Commandment he is guilty of all James 2.10 One part of Gods Law cometh from above as well as another and it would be strange if wisdome from above should not embrace all when Religion ends with the first table or begins with the second that man is a fool in his Religion When God delivered the Tables of the Law to Moses did he put one Table into one hand and the other into an other hand and bid him carry them unto the people that they might take their choise which of them they would keep No such thing I am sure Is Christ divided saith the Apostle And is the Law of God divided may I say The woman that was for the dividing the child was not the true mother of it And they that are for a mangled divided Law 't is a sign they never had any thing of Gods Law in their hearts Oh! how happy were it if the blustring zeal of this age for the tenent of universal redemption were turn'd into a Godly zeal for the practise of universal holiness I say a godly zeal for it t is not a complemental correspondency with all the parts of Religion that will serve the turn wisdome for above aimeth at the strictest severities of it what is it to walk as wise and not as fools but to walk circumspectly Ephes 5.15 The life of a Christian should not be
by renouncing all Magistracy let them be ashamed to urge this parable against his Authority in the vindication of the first table I speak not this as if I thought that Church-government were swallow'd up in the Civil Magistrate I am not for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church of God by Gods appointment and ordinance hath its Government proper to it distinct from Civil Government And both of them have their work though different work about Religion And if duly discharged no great fear but peace will flourish That any should commend a full Toleration in Religion upon the account of peace and peacemaking 't is much such a riddle to me as if one should undertake to keep a house from burning by putting fire to it I know unbounded Toleration sub nomine libertatis prophetandi under the goodly name of liberty of prophesie hath been highly commended to the World as a rare expedient for peace This was done by the Remonstrants a sort of men that created sufficient trouble to the Church But they that will read Learned Vedelius de arcanis Arminianismi will find how effectually he deals with Princes and Magistrates to convince them of the destructiveness of such Toleration to the Peace of Church and State whereever it obtains Odia religionum sunt acerbissima 't was ever a truth and will be to the worlds end No hatred to compare with such as is founded in diversities of Religion What woful experience have we had of it as the miserable effect of our late Tolerations We have learn't that not libertas prophetandi according to the Remonstrants but libertas perditionis according to St. Austin is Latine for Toleration 3. Another Dictate of Wisdome from above in order to Peace is this What may be left at liberty without apparent prejudice to purity peace and order that ought to be so left for peace sake Rigorous impositions in these cases are unreasonable severities and if the forbearing of one another in love required in the 4th to the Ephes 2. v. may not take place here I cannot apprehend to what purpose that precept is in our Bible I have already intimated some circumstances necessary to be attended to as natural or civil helps to worship and 't is the duty of the Church as to take care for the observation of Christs Ordinances so to see this done with a due respect to due circumstances 'T is not my intention now to unsay what I have said but to confirm and clear it There are circumstances I say about Gods Worship which are commanded in general by God himself either in Scripture or Nature but pro hìc Nunc are left by him undetermined and committed to humane determination I shall give an instance or two And first for the circumstance of time where by the way I do not at all intend the Lords day or Christian Sabbath that I take to be of another nature but there are circumstances of time that are left to humane determination Such as are in authority by Gods command are to see that his publick worship be observ'd in due season But whether the publick Assemblies shall be at eight or nine or ten of the Clock c. the determination of this is left to the Wisdome of Authority And necessary it is that some time be determined for if all be left at liberty some to take one hour others an other what inevitable confusion would follow upon this Again the Lord hath given a general rule for dayes of Humiliation and Thanksgiving but for the determination of these services to this or that particular day is left to the Wisdome of Authority So for the circumstance of place when God requires his publick worship to be sure it must be in some place now if particular places be not determined by man what order can be expected in Gods Worship But now for such circumstances as may be left at liberty without wrong to Gods Worship and breach of order I humbly conceive 't will more then a little conduce to the peace of the Church if they be so left As for religious Ceremonies that depend meerly upon the arbitrary pleasure and institution of man these are matters of another nature Let us for this present suppose them to be meer indifferencies and thus much was acknowledged long ago by the Church of England in the 34th Article which begins thus It is not necessary that Traditions and Ceremonies be in all places one or utterly like for at all times they have been divers and changed according to the diversity of Countries Times and mens Manners c. The same Article ends thus Every particular or national Church hath authority to ordain change and abolish ceremonies or rites of the Church ordained only by mans authority so that all things be done to edifying By this 't is evident that Ceremonies long ago were lookt upon by the Church of England as meer indifferences that might be chang'd or abolished without sin For governors then that are thus perswaded of them to impose them with rigour upon such as think in conscience they are sinful it seems to me a harshness of carriage ill becoming the meekness of Wisdome But what do you talk of conscience will some say 'T is an easie matter to cover a peevish refractory humour with a pretence of conscience Let them lookt too 't say I that incur such a guilt But for those that are real put case that they be mistaken and that Ceremonies are indifferent things yet if they refuse them whilst in conscience they think them sinful I cannot imagine but their plea will be much better at Christs tribunal then their 's who rigorously impose them whilst they think them indifferent If it be pleaded upon supposition of the indifferency of Ceremonies in themselves that the injunctions of authority take away this indifferency and make the omission of them to become a sin according to this principle there still rests a power in authority to abolish them and withall I hope I may say without presumption it concerns authority to be very cautelous how they make injunctions that may occasion sins which would not be were it not for those injunctions can any be offended with me for this that considereth how manifold the precepts and institutions of Christ are and how much the world groans under the weight of that guilt that is contracted by not observing them And as for peace I cannot imagine that ever the Church got so much by Ceremonies as will pay for the peace it hath lost by them I must confess my self hard to be perswaded that England would have had so much cause to complain of division and seperation that have rent and torn the Church into many pieces had there not been so much ceremoniousness in former times Not that I justifie seperation upon this account as will appear by that that followeth 4. In the fourth place I take this to be another Dictate of Wisdome in