The Sum of Christian Religion 2, Part 3 · Subpart 5
OF TRADITIONS.
MOreouer that wee may make that difference of diuine worſhip, and of things indifferent, fully and wholy manifeſt: and anſwere to an obiection of theirs who defend worſhippes inuented by men, with ſuch places of Scripture, as where god willeth vsus to obey the commandements of mē: we wil note and obſerue that there are foure ſorts of thoſe things, which men commaund. 1. The ordinaunces of god, which god wil that men propoſe vntounto others to be obſerued: but not in their own name, but in the name of god himſelfe, as being themſelues the miniſters, and meſſengers, not the autors thereof. So the miniſters of the church propound the heauenly doctrin of god to the church: parents to their children, & Maiſters to their ſcholers: ſo Magiſtrates propound the commaundements of the Decalogue vntounto their ſubects. The obedince of theſe commaundementes is and is called Gods woorſhip: becauſe they are not humane ordinances, but diuine, which are neceſſarily to bee obeied, although no autoritie or commaundement of any creature came thereto, yea although all creatures ſhould commaund the contrary. Hither appertaine many places of Scripture. As, Prouer. 6.20. My Sonne, keepe thy Fathers commaundement, and forſake not thy Mothers inſtruction. 1. Theſſal. 4.2. Yee know what commaundementes we gaue you by the Lord Ieſus. He therefore that deſpiſeth theſe, deſpiſeth not man, but god. Matth. 23.2. The Scribes and Phariſees ſit in Moſes ſeate. Al therefore whatſoeuer they bid you obſerue, that obſerue and doe. Theſe and the like ſayinges will vsus to obey men as the miniſters of god, in theſe thinges which belong vntounto the miniſtery, that is, which god by expreſſe commaundement hath teſtified that hee will hauehave publiſhed and commaunded by them, but they graunt not authority vntounto any to inſtitute newe worſhippes of god at their owne pleaſure, according as it is ſaid, Prouer. 36. Put nothing vntounto his words, leaſt he reproue thee, and thou bee found a liar. And 1. Timoth. 1. Commaund ſome that they teach none other doctrine.
2 The ciuill ordinances of men, which are determinations and preſcriptions of circumſtances neceſſarie and profitable to the keeping of the morall commandements of the ſecond Table. Such are the poſitiue Lawes of magiſtrats, parents, maſters, & of al who bear rule ouer others in the ciuil ſtate. The obedience of theſe Lawes, as touching the generall, is the worſhippe of God; becauſe the generall thereof is morall, and commaunded by God himſelfe, namely obedience towards magiſtrates, and others which beare rule in the common-wealth. But as concerning the ſpecial of the action, or as touching the circumſtances, it is no diuine worſhip; becauſe thoſe woorkes are diuine woorſhippe, which muſt neceſſarilie be doone in reſpect of Gods commaundement, although no commandement or reſpect of any creature were adioined: but theſe, except they were commanded by the magiſtrates, might be done or omitted without any offence againſt god: but yet notwithſtanding ſuch ciuil ordinances of magiſtrates and other gouernours binde the conſciences of men; that is, we muſt neceſſarily perfourme them; neither are they neglected without the diſpleaſing of God: and therefore by reaſon of theſe commandements of Magiſtrates we are bound alſo to performe the works enioined vsus by theſe commandements, euen although wee could omit them without giuing any offence; if wee meane to reteine our obedience pure and ſound. So to carrie weapons or not to carry weapons; to pay a leſſer or greater tribute or ſubſidie, is not in it ſelfe the worſhip of God; but the obedience which is in theſe and the like matters due to bee rendered vntounto the Magiſtrate, is Gods worſhippe. Therefore if the Magiſtrate neither command nor forbid either, it is free to be either: but if he command any one thing, he ſinneth whoſoeuer doth the contrarie, although he coulde keepe it neuer ſo cloſe, neither offend any man thereby. The reaſon is, becauſe the generall, namelie obedience towardes the Magiſtrate, which is gods worſhippe, is violated. Wherefore theſe ſpecials and particulars are by an accident made the worſhip of god, to wit, by the commaundement of the Magiſtrate.
3 The Eccleſiaſtical or Ceremonial ordinances of men, which are determinations or preſcriptions of circumſtances neceſſarie, or profitable for the keeping of the commaundementes of the firſt table. For they belong either to the keeping and maintaining of order and comelines in Church-aſſemblies and in the Eccleſiaſtical adminiſtration of the miniſterie; or to externall exerciſes of godlines, both publique and priuate, or to auoide the giuing of offence vntounto the weaker, & to bring them vntounto the Church and knowledge of the truth: Of which kind are, the time, place, form, & courſe of ſermons, & prayers, & readings in the Church, likewiſe faſtes, the manner of proceeding in election of miniſters, in gathering and diſtributing almes, and ſuch like, whereof god hath commaunded nothing in ſpeciall. The generall alſo of theſe Lawes, as of the ciuil, is moral, if they be rightlie & profitably made, and therefore is it the worſhip of God: as it is gods worſhip, to heare the woord of god, to pray vntounto god as wel publiquely with the company of the faithfull, as priuately, to beſtowe almes vponupon our poore brethren, to receiue the ſacramentes. But the Ceremonies themſelues are not onelie no worſhip of God, but neither doe they binde mens conſciences, neither is the obſeruation of them neceſſarie, except the omitting of them breede offence. So it is no worſhip of god, but a thing indifferent, and not binding mens conſcience, to vſe this or that forme of praier, at this or that time, at this or that houre, in this or that place to heare the woorde of god, to pray, to receiue the ſacraments. Neither hath the Church onelyonly this right and power to conſtitute or abrogate or alter by her owne authoritie theſe ordinances, as ſhe iudgeth it to be moſt expedient for her common edification: but the conſciences alſo of particular men reteine this libertie, ſo that they may either omit theſe or doe otherwiſe without any offence againſt god, if there ariſe no ſcandal or offence thereby among men, that is, if they doe it neither of contempt, or neglect of the miniſterie, nor of wantonnes, or ambition, or of a deſire of contention & noueltie, nor with the offending of weake ones. The reaſon is, becauſe then lawes are rightlie obſerued, when they are obſerued according to the mind and purpoſe of the law-giuer. But the Church ought to will that ſuch ordinances and ſtatutes as are made concerning thinges indifferent bee obſerued, not in reſpect of her owne authoritie or commaundement, but onelyonly for the maintenance of order and comlineſſe, and for the auoiding of ſcandals and offences. Wherefore as long as comlineſſe or order is not violated, neither offence giuen, it leaueth euerie mans conſcience free to himſelfe. For not in reſpect of the Churches or miniſters commandement, but in reſpect of the iuſt cauſes of commaunding, thinges indifferent are neceſſarily ſometimes to be done, or to bee omitted; and the conſcience is hurt not by the neglect of any humane commaundement, as in ciuill matters, but by the neglect of the cauſes for which they are commaunded. Hither belongeth the precept of Saint Paul, 1. Cor. 10.27. Jf anie of them which beleeue not, call you vntounto a feaſt, and if yee will goe, whatſoeuer is ſet before you eate, asking no queſtion for conſcience ſake. But if anie man ſaie vntounto you, this is ſacrificed vntounto Jdoles, eate it not, becauſe of him that ſhewed it, and for the conſcience (for the earth is the Lords, and all that therein is) And the conſcience I ſaie, not thine, but of that other: For why ſhould my libertie be condemned of another mans conſcience? For if J thorough Gods benefite bee partaker, why am I euill ſpoken of, for that wherefore J giuegive thankes? Likewiſe, the Decree of the councell of the Apoſtles, Acts. 15. Of thinges ſacrificed to Jdols, of bloude, and that which was ſtrangled. Likewiſe, the precept giuen concerning women to be couered. 1. Cor. 11. Likewiſe, the Lordes daie ſubſtituted by the Church in place of the Sabboth for the exerciſe of the miniſterie, &c.
Reply. If the edictes of Magiſtrates binde mens conſciences, why then doe not the traditions of the Church bind them alſo? Anſwere. God gaue this power and authority of making ciuill lawes vntounto the Magiſtrate, and hath ſtrengthened it with this band, in that hee threatneth and denounceth his anger againſt them which breake theſe lawes: but vntounto the Church and to his Miniſters hee hath not giuen any ſuch authoritie; but yet notwithſtanding hee would hauehave theſe lawes and conſtitutions to bee obſerued, which the Miniſters & the Church of their own authoritie command, not for any neceſſity that there is of obeying theſe lawes commaunded by the Church, but according to the rule of charitie, that is, for a deſire of auoiding offence. This aunſwere is deliuered in theſe places of ſcripture. Matth. 20.25. Yee knowe that the Lordes of the Gentiles hauehave domination ouer them, and they that are great, exerciſe authoritie ouer them: But it ſhall not bee ſo among you; but whoſoeuer will bee great among you, let him be your ſeruaunt. 1. Pet. 5.3. Not as if ye were Lordes ouer Gods heritage, but that yee maie be enſamples to the flocke. Coloſ. 2.16. Let no man condemne you in meate and drinke, or in reſpect of an Holie-daie, or of the newe Moone, or of the Sabboth daies. Gal. 5.1. Stand faſt in the libertie wherewith Chriſt hath made vsus free. Neither are the cauſes obſcure or harde to come by, for which God made this difference: namely, that there might bee an euident difference betweene the ciuill Magiſtrate, vntounto whom it belongeth to beare rule ouer his ſubiects, and to conſtrain by corporall force ſuch as obeie not; and the Miniſters of the Church, vntounto whom no ſuch rule and power is graunted; but vntounto them is committed the charge and office of teaching and inſtructing men concerning the will of GOD. Againe, becauſe by the breach of Eccleſiaſticall lawes, if it bee done without giuing of offence, the firſt table of the Decalogue, for which they are to ſerue, is not broken: but by the breach of ciuil lawes, albeit no offence be giuen thereby, the ſecond table is broken, in as much as either ſome thing is taken frō the common wealth, or ſome occaſion is giuē of iniurying it. Neither is this replie of force; That vntounto the greater and worthier office greater obedience is due: And therefore the conſtitutions of the Miniſters of the Church are no leſſe neceſſarilie to bee kept, than the lawes of the ciuil Magiſtrate. For vntounto the worthier greater obedience is due in thoſe thinges which are properly belonging vntounto his office. Now the proper office of the ciuil Magiſtrate is, to make lawes which are for the commaundement it ſelfe to bee obſerued: but the proper office of the miniſterie of the Church is, to ſound foorth Gods commaundements: And the proper office of the Church is, to ordaine Ceremoniall decrees, which muſt bee kept, not for the commaundement of man, but for auoiding of offences.
4 Humane ordinances, which are repugnant vntounto the ordinances of God. Theſe God forbiddeth vsus to obey, whether the ciuil Magiſtrate commaunde them, or the Church, or the Miniſters of the Church. Acts. 5.29. We ought rather to obey God than Men. Matth. 15.3. Why tranſgreſſe yee the commaundement of god by your tradition?
Hauing now conſidered theſe foure kindes of ordinances deliuered by men, it is eaſie to make aunſwere vntounto that firſt obiection; God commaundeth vsus to obey the commandementes of men. He doth ſo, firſt, Such as bee good, that is, not repugnant vntounto his woorde. Secondly, ſuch as hee himſelfe hath commaunded by men, that worſhip maie be giuen him. Thirdly, Ciuil ordinances which depend on the authoritie of men, not obeiing them for diuine worſhippe, but for conſcience, ſake: Fourthly, Eccleſiaſticall or Ceremonial ordinances, obeying them, but not reſpecting therein anie diuine worſhippe, or conſcience, (neither of which they import) but onelie the auoiding of offence.
2 Obie. What things the church commandeth by the inſtinct of the holie ghoſt, thoſe are diuine ordinances belonging to the worſhip of god. But the church decreeth good and profitable conſtitutions, being guided by the guiding of the holie ghoſt: Therefore good conſtitutiōs decreed by the church appertaine to the worſhip of god. Aunſwere. The general indeede of thoſe commandements, which the church preſcribeth by the inſtinct of the holie Ghoſt, appertaineth to the worſhip of God. This general compriſeth the diuine Lawes of God, of not breaking charity, and of auoiding offence, of keeping order and comelineſſe in the church. And in reſpect of this general, the conſtitutions, which the church decreeth by the inſtinct and motion of the holy Ghoſt, are alſo diuine, or the conſtitutions of God, as namely they are a part of theſe diuine Lawes, the care and keeping whereof is commended vntounto vsus by god himſelfe in his word. But thoſe good conſtitutions of the church are humane, or the conſtitutions of men as they doe in ſpeciall deſigne that which was in generall by theſe diuine Lawes ſignified rather than expounded. Wherefore thoſe ordinances are no worſhip of god, which the church aduiſeth, decreeth, receiueth or commaundeth for the countenaunce of mutual charity among vsus, and for the preſeruation of order and comelineſſe, or for the auoiding of offences, albeit in the chooſing and conſtituting of theſe ſhee be directed by the inſtinct of the holy ghoſt. For the holy ghoſt declareth both vntounto the church; both what is profitable for the auoiding of offences, and alſo that thoſe things, which are commaunded for the auoiding of offences, are neither the worſhip of god, nor neceſſary to be obſerued, but in caſe of auoiding offence, and therefore that the church reteineth her libertie of deliberating of them, or of chaunging of them, or of omitting them, if there be no feare of offence. This doth Saint Paul manifeſtly declare, when as, 1. Corinth. 7. counſelling them to ſingle life, which hauehave the gift of continency, yet hee addeth further: But I ſpeak this by permiſſion, not by commandement. Again, This J ſpeake for your owne commoditie, not to tangle you in a ſnare, but that yee followe that which is honeſt, and that ye cleaue faſt vntounto the Lord without ſeparation. Here he affirmeth both; both that hee wiſheth them, that are continent, to leade a ſingle life, that ſo they may the more fitlie ſerue god; and that alſo hee leaueth it free vntounto them to marry, and hee ſpeaketh both by the inſtinct of the holie ghoſt.
3 Obiection. God is worſhipped by thoſe thinges, which are done to Gods glory. The things that the Church doth decree are don to Gods glorie. Therefore theſe alſo are the worſhip of God. Aunſwere. Thoſe thinges, that are done to the glory of god, by themſelues, that is, which are commaunded by god, to this end, as that by theſe workes wee ſhould declare our obedience towardes him, they are the worſhippe of god: but not thoſe thinges which ſerue for the glorie of god but by an accident, that is, which ſerue ſometimes for the perfourming of thoſe thinges, which are commanded by god, vponupon ſome accidental reſpectes and cauſes, which if they do not concur, god yet may be honored both of thoſe that do thē, and of thoſe that doe them not, ſo that they be done, or left vndoone, of faith, which is aſſured and reſolueth, that the perſon is not reconciled vntounto god, and that the action, or omitting of the action doth agree with the word of god.
4 Obiection. The examples of thoſe who hauehave worſhipped God without his direct commandement, confirme that it is permitted to men to worſhip God with that worſhip which themſelues ordaine. Aunſ. The example of Samuel ſacrificing in Ramoth cannot at al eſtabliſh Wil-worſhip. For as touching the ſacrifices, they were the worſhip of god, becauſe they were commaunded by god: and as concerning the places appointed for ſacrifices, they were free, when as yet there was no appointed place for the arke of the couenaunt. Wherefore Samuel did appoint that towne for ſacrifices, where hee dwelt, as being moſt fit and commodious. Verie wel knewe the holy Prophet that the woorſhip of God did not conſiſt in this circumſtaunce of place, which was left free vntounto the godly before the temple was built of Salomon. Laſtly as concerning the perſon, although the Prophets were not of Aarons family, yet had they by reaſon of their extraordinary function autority to ſacrifice. This alſo may be ſaid as touching Elias ſacrificing in the mount Carmel. Now as for Manoah who is ſaid to ſacrifice in Zorah, either he did not himſelfe ſacrifice, but deliuered the ſacrifice to be offered of the Angel, whom hee tooke to be a Prophet, or hee himſelfe offered it being commanded by the Angell, and ſo did nothing beſides the diuine Lawe of god.
In like manner is the aunſwere eaſie to other examples which they heap together & bring in. Abel & Noah, Gen. 4. and 8. offer ſacrifice: but not without the commandement of god, becauſe they did it with faith, Heb. 11. But no faith can bee without the woord of god, Roman. 10. The Rechabites, Ier. 35. refraine from wine and husbandrie according to their father Ionadabs commaundement, and are therefore by God commended: But Ionadab meant not to inſtitute any newe worſhip of god, but by this ciuil ordinaunce to baniſh from his poſterity riot and ſuch ſinnes and puniſhmentes as accompany riot. So alſo Daniels faſting, Dan. 10. & the Nineuits faſting, Ion. 3. was no worſhip of god, but an exerciſe, ſeruing for the ſtirring vp of praier and repentaunce, which were that worſhip of God which is in thoſe places commended, Now in Iohn Baptiſt (Matth. 3.) not his kind of liuing, foode, and apparel, but his ſobriety, and temperancy is commended, & is the worſhip of god. And, Hebr. 11. not the raiment made of ſheepes and goates skins, neither the wandring in mountaines, caues, and dens, but faith and patience in calamities is ſet forth and commended as the worſhippe of god.
5 Obiection. Whatſoeuer is done of faith, and pleaſeth god, is Gods worſhip: Theſe works, albeit they are vndertaken by men voluntarily, yet are done of faith, and pleaſe God. Therefore theſe workes vndertaken by men voluntarily, are the worſhippe of God. Aunſwere. This doth not ſuffice for the defining gods worſhip: for after a diuerſe ſort is the worſhippe or god, and indifferent actions pleaſing vntounto god. The worſhippe of god doth ſo pleaſe god, that the contrary there to diſpleaſeth god: & therefore cannot be done of faith. But thoſe things which are in themſelues indifferent, are ſo liked of god, that their contraries alſo are not of him diſliked or diſalowed.