Dispute Against the English-Popish Ceremonies, Part 4 · Chapter 9

Dispute Against the English-Popish Ceremonies · Part 4 · Chapter 9

p. 43CHAP. IX.

A recapitulation of sundry other reasons against the Indifferency of the Ceremonies.

THat the Ceremonies are not indifferent to us, or such Sect. I things as we may freely practise, we prove yet by other reasons.

For, 1. They who plead for the indifferency of the Ceremonies must tell us whether they call them indifferent in actu signato, or in actu exercito, or in both these respects. Now ggsupra cap. 3.we have proven, that there is no action deliberated upon, and wherein wee proceed with the advise of reason, which can be indifferent in actu exercito: and that because it can not choose, but either have all the circumstances which it should have, (and so be good,) or else want some of them, one or moe, (and so be evill.) And as for the indifferency of the Ceremonies in actu signato, though we should acknowledge it, (which we doe not,) yet it could be no warrant for the practise of them: or else the beleeving Gentiles might have freely eaten all meats, notwithstanding of the scandall of the Iewes: for the eating of all meats freely was still a thing indifferent in actu signato.

2. The Ceremonies are not indifferent, eo ipso that they are prescribed Sect. II and commended unto us as indifferent. For as hh1^a. 2^oe. q. 95. art. 3.Aquinas resolveth out of Isidore, every humane or positive Law, must be both necessaria ad remotionem malorum, and utilis ad consecutionem bonorum. The Guides of Gods Church have not power to prescribe any other thing, then that which is good and profitale for edifying. For they are set not as Lords over Christs inheritance, but as Ministers for their good. It seemed good to the holy Ghost & to us iiAct. 15. 28.Acts 15:28say the Apostles and Elders to the Churches, to lay upon you no greater burden then these necessary things. They would not (you see) have enacted a Canon about those things, howbeit indifferent in their owne nature, had they not found them necessary, for the eshewing of Scandall. And as for the Civill Magistrate, he also hath not power to prescribe any thing which he pleaseth, though it be in it self indifferent: for he is the Minister of God unto thee for good, kkRom. 13. 4.Rom 13:4saith the Apostle: marke that word for good. It lets us see, that the Magistrate hath not power given him, to injoyne any other thing, then that which may be for our good. Non enim su a causa dominantur saith llcom. in illum locum.Calvine: sed publico bono: neque effraeni potentia praediti sunt, sed quae subditorum saluti sit obstricta. Now the first and chiefest good, which the Magistrate is bound to see for p. 44unto the Subjects, is, (as mmcom. ibid.Pareus sheweth) Bonum spirituale. Let us then, either see the good of the Ceremonies; or else we must account them to be such things, as God never gave Princes nor Pastors power to injoyne. For howsoever they have power to prescribe many things which are indifferent, that is to say, neither good nor evill in their generall nature: yet they may not command us to practise any thing, which in the particular use of it is not necessary or expedient for some good end.

3. The Ceremonies are not indifferent, because notwithstanding Sect. III that they are prescribed and commended unto us as things in themselves indifferent, yet wee are by the will and auctority of men compelled and necessitated to use them: Si vero ad res sua natura medias accedat coactio, &c. then say nncent. 3 cap. 4. col. 86.the Magdeburgians, Paul teacheth, Coloss 2. that it is not lawful to use them freely. If ye bee dead with Christ from the rudiments of the world, why as though living in the world are ye subject to ordinances, (Touch not, taste not, handle not: which are all to perish with the using) after the Commandements and Doctrines of men? Hence is ooIbid.Tertullian taxed, for inducing a necessity in things indifferent. Now with how great necessity and coaction the Ceremonies are imposed upon us, we have made it evident ppsupra part 1. cap. 3. & 4.elsewhere.

4. Whatsoever be the quality of the Ceremonies in their owne nature, they are not indifferent to us, neither may we freely practise Sect. IV them, because Papists make advantage of them, and take occasion from them, to confirme sundry of their errors and superstitions: as we have likewise qqsupra part. 2. cap. 6 & cap. 9. sect. 4.elsewhere made evident. Now Cum Adiaphora rapiuntur ad confessionem, libera esse desinunt rrapud Parke of the Crosse cap. 3 sect. 6.saith the Harmony of Confessions. Marke Rapiuntur. Though they get no just occasion, yet if they take occasion, though unjustly, that is enough to make us abstaine from things indifferent. Etiam ea saith ssde cas. consc. lib. 4. c. 11. cas. 3.Balduine, quae natura sua sunt liberae observationis, in statu confessionis, cum ab adversari…s eorum mutatio postulatur, fiunt necessaria.

5. Things which are most indifferent in themselves, become evill Sect. V in the case of Scandall, and so may not be used. So hold ttcent. 1. lib. 2 cap. 4. col. 441.the Centurie Writers: So uucom. in Rom. 14. dub. 1.Rom 14Pareus: So xxde imagin. p. 390.Zanchius: So yyexam. part. 1. pag. 179.Chemnitius: So zzEpist. 86. ad Casulan.Augustine: and so hath the aa1 Cor. 8. 8. 9.1 Cor 8:81 Cor 8:9Apostle taught. But that out of the practise of the Ceremonies there groweth active Scandall unto p. 45the weake, bbsupra part. 2. cap. 9.we have most clearly proven. Wherefore let them be in their owne nature as indifferent as any thing can be, yet they are not indifferent to be used and practised by us. And whosoever swalloweth this Scandall of Christs litle ones, and repenteth not, the heavie milstone of Gods dreadfull wrath, shall be hanged about his necke to sinke him downe in the bottomlesse lake: and then shall he feele that which before he would not understand.

6. It is not enough for warrant of our practise, that we doe those Sect. VI things which are indifferent or lawfull in themselves, except they be also expedient to be done by us, according to the Apostles rule, 1 Cor. 6. 12. But ccsupra part. 2.I have proven that many and waighty inconveniences doe follow upon the Ceremonies; as namely, that they m…ke way and are the Vshers for greater evils: that they hinder edification; and in their fleshly shew and outward splendor, obscure and prejudge the life and power of Godlinesse; that they are the unhappie occasions of much injury and cruelty against the Faithfull Servants of Christ; that they were bellowes to blow up, and are still fewell to encrease the Church-consuming fire of woefull dissentions amongst us, &c. Where also ddIbid. cap. 1.we shew, that some of our Opposites themselves aknowledge the inconveniency of the Ceremonies. Wherefore we can not freely nor indifferently practise them.

7. These Ceremonies are the accursed monuments of Popish Superstition; Sect. VII and have been both dedicated unto and employed in the publike and solemne worship of Idols. And therefore (having no necessary use for which we should still retaine them) they ought to bee utterly abolished, and are not left free nor indifferent to us. Which Argument eesupra part. 3. cap. 2.I have also made good elsewhere. And in this place I onelyonly adde, that both fflib. 1. de cult. Dei extern. col. 4…6.Hieronimus, Zanchius, and ggSynt. Theol. lib. 9. cap. 38.Amandus Polanus, doe applie this Argument to the Surplice, holding, that though it be in it selfe indifferent, yet quia in cultu Idololatrico veste linea utuntur Clerici Papani, & in ea non parum sanctimoniae ponunt superstitiosi homines: valedicendum est non solum cultui idololatrico, sed etiam omnibus idololatriae monumentis, instrumentis & adminiculis. Yea Ioseph Hall himselfe, doth herein give testimony unto us: for upon Hezekias pulling downe of the Brasen Serpent, because of the Idolatrous abuse of it: thus hhlib. 7. contempl. of the Brazen Serpent.he noteth, God commanded the raising of it, God commanded the abolishing of it. Superstitious use can marre the very institutions of God: how much more the most wise and well grounded devices of men? And further in the end of this treatise entitled, The honour of the married Cleargie, he adjoyneth a passage taken out of the Epistle of Erasmus Roterodamus to Christopher Bishop of Basil, which passage beginneth thus. For those things which are altogither of humane constitution, must (like to remedies p. 46in diseases) be attempered to the present estate of matters and times. Those things which were once religiously instituted, afterwards according to occasion, and the changed quality of manners and times, may be with more Religion and Piety abrogated. Final…y, if Hezekias bee praised for breaking downe the Brazen Serpent, (though instituted by God,) when the Israelites beganne to abuse it against the honour of God; how much more s…h ii…m. in Eph 5. de Bapt. cap. 7.Eph 5Zanchius are our Reformers to be praised, for that they did thus …. R…tes instituted by men, beeing found full of Superstitious abuse, though in themselves they had not been evill.

Sect. VIII 8. The Ceremonies are not indifferent, because they depart too farre from the example of Christ, and his Apostles, and the purer times of the Church: for in stead of that auncient Christian-like, and soule-edifying simplicity: Religion is now by their meanes busked with the vaine trumpery of Babilonish trinckers, and her face covered with the whorish and eye-bewitching farding, of fleshly shew and splendor. And kksupra cap. 5. 6. 7. & part. 1. cap. 8. & 9. sect. 2. & part. 3. cap. 1. sect. 3. & 4. sect. 5. 28: & part. 2. cap. 9. sect. 14.I have also shewed particularly, how …dry of the Ceremonies are flat contrary to the example of Christ and his Apostles, and the best times.

9. The Ceremonies make us also too conforme, and like to the Sect. IX Idolatrous Papists: whereas it is not lawfull to symbolize with Idolaters, or to be like them, in a Ceremony of mans devising, or any thing which hath no necessary use in Religion: such a distance and a dissimilitude thete is required to be betwixt the Church of Christ and the Synagouge of Sathan, betwixt the Temple of God and the Kingdome of the Beast, betwixt the company of sound Beleevers & the conventicles of Heretikes who are without, betwixt the true worshippers of God, and the Worshippers of Idols: that we can not without beeing accessary to their superstitious and false Religion, and partaking with the same, appeare conforme unto them in their unnecessary Rites and Ceremonies. llRation. lib. 6. tit. de die sanct. Pasch.Durand tels us, that they call Easter by the Greeke, and not by the Hebrew name, and that they keep not that Feast upon the same day with the Iewes: and all for this cause, least they should seeme to judarze. How much more reason have we to abstaine from the Ceremonies of the Church of Rome, lest we seeme to Romanize? But I say no more in this place, because mmsupra part. 3. c. 3.I have heretofore confirmed this Argument at length.

10. The Ceremonies as urged upon us, are also full of Superstition: Holinesse and Worship are placed in them: as nnsupra part. 3. c. 1.we have Sect. X proven by unanswerable grounds, and by Testimonies of our Opposites p. 47themselves. Therefore were they never so indifferent in their owne generall nature, this placing of them in the state of worship, maketh them cease to be indifferent.

11. The Ceremonies against which we dispute, are more then Sect. XI matters of mere order, forsomuch as sacred and misterious significations are given unto them, and by their significations they are thought to teach men effectually, sundry misteries, and duties of Pietie. Therefore they are not free nor indifferent, but more then men have power to institute: For except Circumstances and matters of mere order, there is nothing which concerneth the Worship of God, left to the determination of men. And this Argument also oosupra part. 3 cap. 5. & 6. sect. 3. & 7. sect. 5. 10. 11. 12. 13. 14.hath been in all the parts of it fully explained and strengthned by us, which strongly proveth that the Ceremonies are not indifferent, so much as quo ad speciem. Quare doctrina a nobis tradita (these be ppde cult. Dei extern. Col. 494.Zanchius words) non licere nobis, aliis externi cultus Ceremoniis Deum colere, quam quas ipse in sacris literis per Apostolos praescripsit, firma ac certa manet.

12. Whatsoever indifferency the Ceremonies could bee thought Sect. XII to have in their owne nature, yet if it be considered how the Church of Scotland hath once been purged from them, and hath spewed them out with detestation, and hath enjoyed the comfortable light and sweet beames of the glorious and bright shining Gospell of Christ, without shadowes and figures; then shall it appeare, that there is no indifferency in (p) turning backe to weake and beggarlv E…ements. (q) Gal. 5. 9.Gal 5:9And thus saith rr… Calv. Epist. & resp. col 119Calvine of the Ceremonies of the Interim, that graunting they were things in themselves indifferent, yet the restitution of them in those Churches, which were once purged from them, is no indifferent thing. Wherefore ô Scotland! ssRevel. 3. 2.Rev 3:2strengthen the things which remaine, that are read…e to die.

ttIbid. 2. 5.Remember also from whence thou art fallen, and repent, and doe the first workes: or else thy candlestick will be quickly removed out of this place, except thou repent.

FINIS.

Soli DEO Victoria & Gloria.

Faultes escaped in Part. 3.

The Christian reader will correct the rest.

End of the text · George Gillespie, Dispute Against the English-Popish Ceremonies (1637)