The Cure of Church Divisions, Directions · Direction 58
DIRECT. LVIII.
Take heed of Superstition, and observe well the circular course of zealous superstition, malignity, formality, and peevish singularity and schism, that you may not be misled by respect of persons. I mean, that First, Indiscreet zeal and devotion hath been the usual beginner of Superstition; Secondly, Malignity in that age hath opposed it for the Authors sake; Thirdly, In the next age the same kind of men have adored the Authors and made themselves a Religion, of the formal part of that superstition, and persecuted those that would not own it. Fourthly, And then the same kind of men that first made it, do oppose it in enmity to those who impose and own it, and suffer and divide the Church in dislike of that which was their own invention.
IT is marvellous to observe this partial dance: But Church-History may convince the understanding Reader, that so it hath been, and so it is; First, the zeal of some holy persons doth at first break forth in some lawful, and in some indiscreet and unwarrantable expressions. Secondly, the malignant enemies of Godliness, hate and oppose these expressions, for the sake of the persons and the zeal exprest. 3. When they are dead, God performing his promise, that the memory of the just shall be blessed, Prov. 10. 7. The carnal party of that age as wel… as others, do honour those whom their fore-fathers hated and murthered. Math. 23. 29, 30. Wo to you scribes and Pharisees, hypocrites: because ye build the tombs of the Prophets, and garnish the sepul…hres of the righteous, and say, If we had been in the dayes of our Fathers, we would not have been partakers with them in the blood of the Prophets: Wherefore ye be witnesses to your selves, that ye are the children of them which killed the Prophets: Fill you up then the measure of your fathers. The wicked of one generation kill Gods servants, and the wicked of the next Generation do honour their names, and celebrate their memorial: The reason is because, it is the Life of Godliness, which the sinner is troubled with and hateth: And therefore it is the living saint whom he abhorreth. But the name and form of Godliness is less troublesome to him, yea and may be useful to make him a Religion of, to quiet his conscience in his sin: And therefore the name of dead saints he can honour, and the form of their worship, and corps of piety he can own. And having become so Religious, both his former enmity to living holiness; and his carnal zeal for his Image of Religion, engage him to make a stir for it; and persecute those that are not of his way. And when the zealous and devout people of that age see this; they loath that carkass or Image which the formalist contendeth for, and many …lye from it with too great abhorrence for the persons sake who now esteems it; forgetting its original, and that it was such as they, that set it up, and were the first inventers.
For instance: The most of the persons whom the Papists now keep holy dayes for, were very religious godly people: And the zealous Religious people of that age, did think that the honouring of the memories of the Martyrs, was a great means to invite the infidels to Christianity, and to encourage the weak to stick to Christ: And therefore they kept the dayes of their martyrdome, in thanksgiving to God, and in honour of them. The wicked of that age hated and persecuted both the Martyrs and them that honoured them. In the next age Religion being uppermost in the world, the wicked did turn Hypocrites, and keep Holy dayes for the honour of their names whom their fore-fathers murthered. At last when it was observed that the Papists who burned the living Saints, were the greatest honourers of the dead, the most religious people turned quite to dislike and reject those very dayes, which their predecessors had set up in thanksgiving to God, for the doctrine, example and constancy of the Martyrs.
The same all along I may say about the Relicts of Martyrs, and pilgrimages to their shrines, which the Religious sort begun at first, and loathe at last.
So also those forms of Liturgy which now are most distasted, were brought in by the most zealous religious people at the first: The many short invocations, versicles and responses which the people use, were brought in when the souls of the faithful did abound with zeal, and in holy servours break out into such expressions, and could not well endure to be bare auditors, and not vocally to bear their part in the praises of God, and prayers of the Church. And in time those very words which signified their raptures, were used by formal hypocrites without their zeal who first exprest them; and so being mortified, and made dead Images and used but by rote, in a senseless canting among the Papists, and also forced upon others; it is now become a point of zeal to avoid them, and take them as unlawful, and it is a great reason, because they are in the Mass-book: when the Mass-book received them from the predecessors of many of those men that now refuse them: But though indeed the highest expressions of zeal and rapture, are most lothsome when they are counterfeited and turned into a meer lifeless form: Yet it is the privation of life which is the fault of the Image, and not the thing as in it self. Restore the same spirit to those words, and they will be as good as they were at the beginning.
I might instance in most of the Popish superstitions, and shew you, that for the most part, it was the godliest sort of people of that age, who at first did either set them up, or that which did occasion them; and that the hypocrite after made them his Religion, taking up the form without the life, and that upon this the godly of after ages did abhor them.
But what is my inference from all this? Why first, I would advise you, to look more to the nature of the things themselves, and less to the persons; and regard the honour of humanity, if you regard not the honour of Religion; and make not the Infidel world deride you, while they see you alter your opinions and practise in meer opposition to one another; and to take up and lay down as the two ends of the ballance move, which must be contrary to each other. Secondly, that you truly understand what interest such zealous persons as your selves had in those opinions, forms and practises at the first, that if you will avoid them for some mens sake, you may think the better of them for other mens: so far as to bring you to some impartiality. Thirdly that you suspect that zeal in your selves, which you think so much miscarried in your ancestors.
I do not take all that I have mentioned for superstition, but I shew you the circulation which zeal, and formality and maligni…y make, both in things warrantable and unwarrantable.
But especially take heed of that which is true superstition indeed: By which here I mean, the making of any new parts of Religion to our selves, and fathering them upon God, who never made them. Of this there are two sorts, Positive and Negative: When we falsly say, This is a Duty commanded by God; or when we falsly say, This is a sin forbidden by God. Take heed of both. I do not speak here of doing or not doing the same things upon any other account (as humane duties, or meer conveniences or the like) but as they are falsly pretended to be Divine.
For first, this is properly a belying of God, and that adding to his word (whether precepts or prohibitions) which he hath so strictly forbidden us. Ier. 5. 12. Deut. 12. 32.
Secondly, it debaseth Religion objectively considered as mixture of base mettals debaseth the Kings coyn: To joyn things humane with things divine, and say they are Divine when they are not, is putting of dung into the treasuries of God. Nothing will be found fit for Divine reverence and honour, which is not Divine indeed.
Thirdly, it corrupteth Religion in the minds of men; and causeth them to fear where no fear is, and to be devout erroneously: As if one should mistake the person of the King, and give his honour to another who is like him: or should run into a play-house to do his devotion, and think that he is in the Church. Ye worship ye know not what: we know what we worship, Ioh. 4. 22.
Fourthly, This superstition tendeth to destroy true Religion, by gratifying and increasing aversation and opposition; by making it seem an unlovely tiresome thing. All that is truly of God is Rational and amiable, and wisely contrived for our good: And the enemies of Godliness, have not a word of solid Reason, to say against it: But that which is brought in by corrupters may be confuted: And unnecessary things become a burden, Act. 15. 28. What a toilsome task doth Popery contain? of positives and negatives? ceremonies, and austerities, and useless labours? And then they that take their pilgrimages, and penances, and night-risings, and multiplied formalities to be a burden, and hear them called by the name of Religion, do account Religion it self a burden, as taking this to be a part of it: And when Religion is not loved it is lost. To make it seem bad and unlovely, is the way by which the devil destroyeth it in the world.
Fifthly, Superstition is the great dividing engine, which satan useth to cut the Churches of Christ into Sects and pieces; and consequently to stir up party against party, to the hating and persecuting of one another: For while some take that for Religion which is none; others will see their errour and avoid it: And thus the division will lay the foundation of disputes and quarrels, of enmity and opposition. For who can think that all the Churches should ever be so blind and slavish, as to take up that as a part of Religion, and a divine institution, which was forged by the private spirit of some erroneous person of an overheated brain.
Sixthly, Lastly, Superstition much displeaseth God; and maketh us sinners, even in that, in which we think especially to honour him. Math. 15. 9. In vain do they worship me, teaching for doctrines the commandements of men: Though God in mercy can distinguish between his own and ours, and doth not count the whole worship to be in vain, where any degree of superstition is mixed (For then most zealous persons were undone;) yet the superstitious part of worship is alwayes in vain; and all the rest is made as vain, where that is the predominant and denominating part. Thus overdoing is undoing, and thus the superstitious are (materially) righteous overmuch. And not only much cost and pains is lost, but the soul corrupted, the Church divided, Religion debased and endangered and God displeased, by ignorant zeal.
Here note to prevent mistakes; First, that as God is related to our actions, either as the efficient commanding, or as the final cause; so there is a double superstition; One (which is the greatest as comprehending the other) when that which God never commanded or forbade, is feigned to be commanded or forbidden by him: The other when we feign him finally to be pleased with a Religious worship of our own invention, though we confess it to have no higher an original than our selves.
Secondly, That the matter of this later sort of superstition is either that which God forbiddeth and so is displeased with; or that which he hath made and holdeth indifferent; and so is neither pleased or displeased with, in any moral consideration, in it self considered. He that of…ereth God a …crifice of sin (or things prohibited) or of a worthless and indifferent thing, and taketh God to be pleased with the later, or not displeased with the former, doth indeed displease him by either of these conceits. And the general prohibition of not adding or diminishing, rightly understood, may notifie things as under the former head.
Thirdly, But it is no superstition to hold a good thing to be good; a bad thing to be bad; or an indifferent thing to be indifferent.
Fourthly, Nor yet to determine of those circumstances of worship which God hath left to humane determination; being made necessary in genere by nature or scripture: Nor yet to judge that God is pleased with such a prudent determination.
Fifthly, it is not superstition to do the same material thing, which another doth superstitiously; if we have not the same superstitious conceit of it as he hath. If a Papist should ananoint the sick, as a Sacrament, and a Protestant do it as a medicine, the former is snperstition, and not the later. And so in other things.
Sixthly, Whether that indifferent thing remain indifferent to our use, which others use to superstition, is a case which a judicious collation of circumstances must determine. His superstitious use doth not make it simply a sin in any other, who hath none of his false conceits and ends: (else some superstitious persons so abusing meat and drink and cloaths, and all things in the world might make all things become unlawful to us: or at least deprive us of all our liberty in things indifferent.)
Seventhly, If we avoid anothers uperstition as to the form or intention which maketh it superstition, and this as a sin, we do well: If we avoid the matter it self which he useth superstitiously, because it is by him made scandalous, we do our duty, when it is scandalous indeed, & no contrary greater accident maketh it our duty. But if we take it to be simply superstition or sin, to do materially the same action, which a snperstitious person doth, we are superstitious in avoiding his superstitious act.
For instance, a Papist vi…iteth the Lady of Lauretto as a divine duty: This is superstition: A Protestant goeth thither upon lawful and necessary business: This is no superstition: Another Protestant who hath no necessary business there, avoideth it that he may not be scandalous and encourage others to it. This is well done. A Sectary thinketh it superstition or other sin, simply to go thither what ever his necessity or intention be: This is superstition: Or a feigning God to forbid that which he forbiddeth not.
A Papist fasteth on Friday, or avoideth flesh in Lent as a Divine duty: superstitiously: A Protestant fasteth the same day, because an Act of Parliament commandeth it, which renounceth the Papists religious end; Or because his Physician prescribeth it as necessary for …is health. This is not superstition. Another Protestant avoideth it through necessity for his health: And another in Popish Countries avoideth it only as scandalous: Neither of these are superstitious. Another fasteth on a Friday for his own necessity or conveuience, as a time which he may lawfully choose. And another fasteth on a Friday; because the Master of the family, or the Pastors of the Church, have appointed a fast on that day. This is no superstition. A Sectary thinketh that it is superstition or some other sin to fast the same day that the Papists do, because the Papists do it superstitiously. This is superstition (unless in the case of scandal as aforesaid.)
The multitudes of superstitions by which the Papists or any others, have corrupted and debased the Christian Religion, I shall not n…w digress to mention; But only touch upon a few instances, of the superstitions of those godly persons of this age, to whom I am now writing: To shew them, that it is the Religious sort, that are the common beginners of superstition, by over-doing, out of a mistaken zeal, or fear of sinning.
I refer the Reader to Bi…on for full proof.
But here again I must first crave the patience of those that love not errour better than information; and desire them not to be too angry with me for telling them what I confidently hold, though it diff… from the opinions of many whom I greatly reverence and honour; while I profess withall that I do it not in a Magisterial imposing way, nor as slighting the persons from whom I differ, but as offering my brethren that Light which I think needful to their own and to the Churches cure: And I will thank them if they will do the like by me, if I be guilty of any superstitious errour.
First, the Scripture telleth us of no Church-Elders but what were ordained; and of none but such as were of the same Office with the preaching Pastors or Elders: of none that had not authority to baptize and administer the Lords supper: Nor doth Church-history tell us of any other as a Divine office. But when one Assembly had many Elders or Pastors, those that were best gifted for publike Sermons did preach; and the rest did help to rule the Church, and to catechize, and instruct and visit particular families and persons, and other parts of the office, as there was cause. But now we have concluded that there is a distinct office of Ruling-Elders, who need not be ordained, and who have no power to baptize or to administer the Lords Supper. This I think is a superstition: For we feign God to have made a Church-office which he never made. And though we must honour and hold Communion with the Churches which have this blemish; yet still it cannot be freed from superstition.
Secondly, God hath required nothing but profession of the Baptismal Covenant, to prove a mans title to his enterance and priviledges in the universal Church: And a consent to our Relation to the particular Churches, to our membership in them. But mistaking-zeal hath accounted this too loose a way, and hath devised stricter terms: Many must have other proofs of Godliness, besides the understanding, voluntary assent and consent to the Baptismal Covenant: Yea of those that are in the universal Church already; before they can be admitted to its priviledges, or to a particular Church. And which is worse, they here give the Church no certain rule, instead of Christs rule, which they cast by: But one man requireth one account, and another requireth another; and the rule and test doth vary as the charity or prudence of men do vary. This is a superstition, which hath already torn the Churches in pieces, and is going on still to do worse: And its raised by mistaking-zeal.
Thirdly, that none that at the same time or before are not entered members of some particular Church, may by Baptism be entered into the Universal Church; is a superstition, which some good men have taken up.
Fourthly, that he who is a member only of the Universal Church, may not in transitu be admitted to communion with particular Churches, unless he bring a Certificate from a particular Church of which he …ometime was a Member.
Fifthly, that the Pastor may not lawfully receive any member into a particular Church without the consent of the Major Vote of the people.
Sixthly, that a Minister of Christ may not by Baptism receive any into the Universal Church, but by the consent of the Major Vote of some particular Church.
Seventhly, that no man is a Minister or Commissioned Officer of Christ, for the discipling and baptizing of those without the Church, unless he be also the Pastor of some particular Church (or at least have been such.)
Eighthly, that the people do not only ch…sse the persons who shall be their Pastors, but also give them their office or power.
Ninthly, that the people have the power of the Keyes, or of Church-Government, by Vote.
Tenthly, that the people of a particular Church, do give authority to men to be Ministers in the Vniversal Church, and to preach and baptize among those that are without.
Eleventhly, that he that is a member of one Church, may not communicate with any ot…er, but by the consent of the Pastor and people of that one.
Twelfthly, That he that is a member of a Church may not remove his relation to another Church, (when his occasions and personal benefit require it, and the publick good of many is not hurt by it) without the consent of the Pastor and people of that Church.
Thirteenthly, that it is simply unlawful to use a form of prayer, or to read a prayer on a book.
Fourteenthly, That if a School-master impose a form upon a schollar, or a parent on a child, it maketh it become unlawful.
Fifteenth, that our presence maketh us guilty of all the errours or unmeet expressions of the Minister in publick worship: At least if we before know of them. And therefore that we must joyn with none whose errours or mis-expressions, we know of before.
Sixteenth, that as oft as a Minister is removed from his particular flock, he becometh but a private men, and is no longer a Minister and Officer of Christ.
Seventeenth, that we are guilty of the sins of all unworthy or scandalous Communicants if we communicate with them: Though their admission is not by our fault.
Eighteenth, that he whose judgement is against a Diocesan Church, may not lawfully joyn with a Parish Church; if the Minister be but subject to the Diocesan.
Nineteenth, that whatsoever is unlawfully commanded is not lawful to be obeyed.
Twenty, that it is unlawful to do any thing in the worship of God which is imposed by men, and is not commanded it self in the Scripture (As what Translation of the Scripture shall be read; what meetre and what Tune of Psalms shall be in use; what hour and at what place the Church shall meet; Pulpits, Tables, Fonts, &c. Printing the Bible, &c. dividing it into Chapters, verses, &c.)
These and more such as these are superstitions which some religious people have brought up.
And among those who are of another opinion, & wil speak against all the fore-mentioned superst…t…ons, there are too many introduced, which they are as fond of, because they are their own.
☞As that all the Pastors of the Protestant Churches abroad, who had only the election of the people and the ordination of Parochial Pastours, and not of Diocesan Bishops, are no true Ministers of Christ, but Lay-men.
That therefore those Churches are no true Churches (in a political sense, and as organized.)
That therefore their Baptism is unlawful, and a nullity, and all those nations are no baptized Christians. (Though the Papists who hold the validity of Lay-mens baptizing, do here censure more easily.)
That it is not lawful to communicate in such Churches, and receive the Sacrament of the Lords supper from such Ministers.
That those Countries which are baptized by such, should be rebaptized.
That those Ministers who are ordained by such, should be re-ordained.
That it is unlawful to joyn with those Churches, where the Minister prayeth only from a Habit of of prayer (called extemporary) without a fore-known form; because they know not but he mayx put somewhat unlawful into his prayers; and because the mind cannot so readily try and approve and consent to words, which are hastily uttered, and not known to the hearers before.
These and abundance other superstitions some men would introduce on the other side. And by all such inventions fathered upon God, and made a part of Religion, the minds of men are corrupted and disquieted, and the Churches disturbed and divided; by departing from primitive simplicity.
I shall only now propose this to the consideration of those of the first sort.
Whether they are sure that these superstitions of theirs may not run the round as other superstitions have done before them? Or some of them at least? What if the next age should turn them into a dead formality? And what if the next age after that should make Laws to enforce them? And then Godly people first scruple them, and then flye from them as discerned superstition? And then the worst men b… glad of that advantage to persecute those that would not submit to them? By this circulation, if the same men who invented un-ordained Elders, new and needless Church-Covenants, &c. could but live two or 300 years, they might come to be among the number of those who cry out of them as superstitious, and suffer persecution because they will not use them.
Yea there are among you now many things of a lower nature, which some dare scarce plainly say, God commandeth or forbiddeth, and yet they are censorious enough about them: As heretofore many were against wearing the hair of any considerable length; Against wearing cuffs upon a day of humiliation: Against dressing meat or feasting at least, on the Lords day (which is a day of Thanksgiving of divine institution) and held, That it is necessary to feast twice at least, upon a day of Thanksgiving (of mans appointment:) That a Minister should not life up his eyes, much less kneel down to signifie his private prayer, when he goeth into the Pulpit. Nor any other when they enter into the Church: That no prayer may be used, and no Psalm sung in our common mixt Assemblies, which have any expressions, which all both good and bad may not fitly use as for themselves: That no Minister may use notes in preaching to help his memory. That the sacramental bread and wine must not (say some) or must (say others) be delivered by the Minister into each mans hand. That no gesture but sitting is lawful at the sacrament. That it is unlawful to wear a Gown in divine worship, if it be commanded: That it is unlawful to keep any aniversary day of humiliation or thanksgiving of mans appointment: That just such and such hours for family worship must be observed by all: Or as others say, that no set times or number of family prayers are to be observed. That it is not lawful to preach or hear a sermon upon a humane holiday. With abundance more such, (about phrases, and gestures, and fashions of apparel, and customes, &c. I am not at all now accusing these opinions of superstition, nor telling you whe…her I take them to be right or wrong: Much less would I perswade any to make no conscience how they order these or any other the smallest circumstances of their lives: Obedience must extend to the smallest parts of the lawes of God. But I am shewing you the circular course of many religious people in the world. Suppose now that the next age should make strict lawes for every one of your own opinions, in all these points. And that the Religious people should then scruple them, because they are imposed: And that the Rulers then should make their Lawes more strict, and that all the common people should take up these opinions, and all that sort of men that first were zealous for them, should turn against them, because the common people are for them; and should call them Popish superstitions, and should suffer imprisonment rather than conform to them; I pray you tell me if you fore-saw all this, what is it you would advise a sober Christian to do, in such a time and case as that? Would you have the same men that now are for these opinions, cry out against them, and censure all as superstitious who are for them: and separate from them; and rejoyce in their sufferings on that account? Why I tell you that many of the customes and practises in the Church, which you now thus avoid as superstition, were brought in at the first thus, by the most Religious sort of people: And yet it is now accounted by many, a necessary part of Religion to avoid them: And all because that men take up their opinions of such matters in Religigion, from the estimation of the persons that are for them; and avoid those things with prejudice and scrupulosity, which are liked, or practised or commanded by those, whom they think ill of, and take for the adversaries of Religion.