Against Human Ceremonies in Gods Worship, Part 2 · Chapter 3 · Section 15
SECT. 27. Concerning the kisse of Charity.
1. THis instance is like the former, in that neither the institution, nor the mysticall signification of it can bee shewed out of Scripture. Our answer also is the same with that before: It is a naturall indicant signe of peace and reconciliation; used in those parts, as imbracing, and shaking of hands, with vsus. For this Mr. Nic. is accused, as more civill, or rather uncivill, then spirituall. But with whom the civility or uncivility about this matter resteth, neither the Def. nor Rej. are fit Iudges. It may proove this charge hath as little ground, as the other of an extreame unlearned Position.
2. The Replier passed over allegations mentioned by the Def. as Oratoriall Phrases: but the Rejoynder will have them Explicatorie; & setteth them downe againe, at large. I will therfor take the sayd Allegations into a summarie consideration. He citeth Iustin, Origen, Tertullian, Cyrill, Clemens Al. not noting the places where their wordes are to be found. But Baronius had An. 45. (out of whome he seemeth to have borrowed these quotations) affordeth us some light that way. Where this is by the way to be marked, that Cardinall Baronius himself concludeth no more out of them then this:Centilium oscula, pacis & amoru symbola, non tollenda, sed moderand… inter Christian…s, eurarwit Apo…oli, dum ecs se invic…m salutare debera osculo sancto, se…e admonuerunt. The kisses of the Gentils being tokens of peace and love are not to be quite taken away but with a kind of moderation to be used among Christians, as the Apostles provided when they so often put them in mind of Saluting one another with a holy kisse. Out of the two first, nothing is alleged, but that when Prayers were ended, Christians were wont to salute one another with a kisse: which proveth nothing more then we grant.
Tertullian calleth it Signaculum Orationis, the Seal of Prayer; the words of prayer therin used being Peace be unto thee. Now though Tertullian maketh no words of this forme of Prayer to be used; yet suppose all: 1. this is manifestly an Oratoriall phraze (which the Rejoynder denied) not Explicatorie, but needing explication; which yet I will not spend time about. 2. Tertullian according to his hyperbolicall fashion, ascribeth so muche to this Kisse, as smelleth of Superstition:Quae orati… cum divortio sa…cti osculi integra? What prayer is there perfect which is separated from a holy kisse? He sheweth notwithstanding that it was used in privat houses as well as in the Congregation:Potet domi forsan differre pacem. At home perhaps you may put of till another time the Salutation of peace. 4. He discovereth a custome something contradictorie to his former assertion. At Easter we do well to lay aside the Kisse. 5.Die Paschae, meritò depenimus osculum. Ther were even in Tertullians time, divers superstitions creeping in among Christians, about prayer, as he in that his treatise of Prayer sheweth: Washing, doffing of cloakes, sitting upon beds. What then can be made of this testimonie?
Cy…ll is the next, whoe calleth it Signaculum reconciliationis, quo in sacris utim…r: the Seal of reconciliation used in Divine Service. But 1. we may well quaestion the Author of that Catechisme, whether Cyrill was he (as D. Andrues sayth, in his answer to the 18. chap. of Person, pag. 3.) 2. Whosoever was the Author, he was so prodigall of dealing significations, according to his pleasure, that we may say of him, as Ierom of Origen, His braines were the Churches Sacraments: Ingenium suum Ecclesia fecit Sacramenta.so that he hath no credit left about suche thinges. 3. How doe Tertullian and Cyrill agree in their testimonie? One sayth, the Kisse was a Seal of Prayer; the other, that it was a Seal of Reconciliation. 4. The same Cyrill, in the same place, Cat. 5. giveth another mysterie of Kissing: Because Christs body goes thorough our mouth. Iust so therefore we kisse the mouth as we do the dores we enter into the Churche by. Quia per o… nostrum ingreditur corpus Christi: illud ergo osculamur, perinde ac januas osculamur, per quas in Ecclesiam ingredimur.How doeth he agree then with him-self?
Clemens is the last: whoe calleth this gesture Mysticall, (Paedag. lib. 3.) But this was a Rhetoricall phraze. For it signifieth nothing else (as the fore-goeing words shew) but that they should not use it, qui non habent intus amicitiam; but as a true signe of good will. In the words also next following that common salutations (dilectorum in via salutationes) should be with mysticall grace, mysticè, intus, amanter & benignè alloqui. Now let the Def. and Rejoynd. cast up their accounts, and tell, what they have gained by these Testimonies more then before was given them?
3. But yet (sayth the Defend.) this gesture is called Holy, and the object of it is Peace: Tis true: But all our civill actions ought to be suche as becommeth Saints, 1. e. so farr Holy for manner, that they be free from sinne; and to the Glorie of God: many also have Peace for their direct object.
Furthermore, if this Kisse was holy in the nature of it, I aske whether a repraesentation of it may not be made also for a holy use, as the Altar of Iordan, and the Synogogues were in the Def. and Rejoynders opinion? And if so, whie have we not a Pax to kisse at the Communion? I see not (by these tenets) what should keep out Paxes, more then Altars, with bowing to them, but onelyonly the meer pleasure of our Prelats Regent.
Now we have thus dispached the Defender we need not trouble our selves with his Second, the Rejoynder proceding another way, against the Replier. Yet I will note what new weapons he useth.
4. The Rejoynder thinketh it strange, that constant Application by direction, or custome, should not be Institution. But it is no more strange, then that the common using of one way from Lichefild, to Coventrie, or from thence to Coldfeild, may be without Institution; or that the same word which of ould signified Love, is now among Christians commonly applied unto Christian Love, without any new institution.
5. He sayth, that naturall fitnesse for signification, doeth hinder Institution. True: but fitnesse, with actuall use for signifying of true love, doeth praevent an institution of the same signification: as the former signification of the word Love, doeth so hinder a new institution of the same word to signifie Christian love, that it would make the Authors of suche an institution, ridiculous, & idle.
6. He affirmeth, that the ordeyned seating of a Minister in an higher place, in way of Reverence to his Function, is as Mysticall a Ceremonie, as the Crosse in Baptisme. Then (say I) a Mothers kissing of her froward childe, in the Churche to still it, in reverence to Preaching or Praying, is as Mysticall a Ceremonie, as the Kisse of Peace. And what need any other institution, then constant application of suche gestures, by the Rejoynder his rule?
7. He quoteth Calvin, upon the place, as for him, whome every man that will, may see to be against him. So Beza, and Paraeus. OnelyOnly he hath a litle shew (but no substance) out of P. Martyr his words, upon 1. Cor. 16.20. Whoe yet upon Rom. 16.16. in few words, sheweth his meaning all one with ours: and his judgement of humane significant Ceremonies hath been before declared.
8. Notwithstanding all this weaknesse of his praemisses, he concludeth strongly, that those which doe not yeeld unto his proofs, have themselves, above all other men, in estimation for soundnesse of judgement. To which I will onelyonly say this, we have (by Gods grace) more judment, then either to accuse others so vainely, or to make any account of this accusasion, as if it would prejudice us with any man of judgement.