Schism Detected in Both Extremes, Part 2
THE SECOND PART AGAINST SCHISM, &c. The Reaſons of Mr. Raphſon, and ſuch others, againſt going to the Pariſh-Churches, conſidered.
THE Matter of his Book, as againſt Perſecution, is very conſiderable; the Stile is very cloſe and pungent: His Doctrine againſt Communion with the Churches that uſe the Liturgy, is that which I examine.
The ſum of it is, 1. That kneeling at the reception of the Sacrament, and the uſe of the Liturgy, are unlawful.
2. That they are falſe Worſhip, and Idolatry.
3. That the places where they are uſed, are Idol-Temples.
4 That to joyn there in them, is to partake in Idolatry.
5. The proof of all this is by this Argument; Worſhip not inſtitute, is not lawful; but kneeling in receipt of Bread and Wine, is Worſhip not inſtituted by Chriſt: therefore not lawful; therefore not pleaſing, p. 160, 161. To which, by way of Motive, he addeth, p. 275. How many once in the ſeparation, are returned back to the Vomit they once caſt up, and wallow in the mire of a worldly worſhip? &c. Is compliance in Idol-Temples, going to Dan and Bethel, bowing to Baal, ſitting, or drinking with the ſuperſtitious inacts of religious adoration, a witneſs for, or againſt defection? Are you turned as ſilly ſheep (that once were called ſhepherds), to bleat after other ſhepherds, that Chriſt never ſent, nor bid you go after them, &c. Looks it not like a declining of the Camp of Chriſt, the work of the Goſpel, and ſetting your face towards Babel, &c.? Is ſcandal of no weight with you, &c.? How dare you venture your ſouls to ſit under Means that he ſays ſhall not profit you; and which is worſe, lies under his curſe? Jer. 23. 32. Mal. 1. 14. with more ſuch. Either this Writer knoweth how ill he dealeth with his Reader, or not: If he do, it's a double fault: if not (which I think), it's a doleful caſe, that every wellmeaning man, that can but be confident in his ignorance and error, and father it on God, ſhould become ſuch a ſnare to them that cannot ſee through his Pretences, and ſhould himſelf ſuffer for ſinning, and call it the Cauſe of God, and condemn all that ſin not as confidently as he; and hereby harden his afflicters, by ſhewing them his weakneſs, and impenitently juſtifying his ſin.
If he would not have enſnared his Reader, he ſhould firſt have opened the meaning of the words of his Queſtion, that they might know how much of the Diſpute is material, and how much only about words. 2. And then he ſhould have ſo proved his aſſertion and accuſation, as might ſatisfie a good Conſcience in a matter wherein God, the Church, and Souls, are ſo much concerned; and not have poured out Accuſations by way of Motives, upon unproved and falſe ſuppoſitions.
I find but one Argument, which I ſhall now anſwer plainly:
His Major is, [Worſhip not inſtituted, is not lawful] Anſ. 1. The word [Worſhip] in general, ſignifieth, 1. Any thing done in honour to another; and ſo all our obedience to God is Worſhip: It is to his glory that we muſt do all. I ſuppoſe that this he meaneth not. 2. Any immediate act or expreſſion of the honour and reverence of the heart. If this be not it that he meaneth by Worſhip, I know not what he meaneth.
This Worſhip, as within, is the ſecret act of the ſoul; as expreſt, it is the act of the body.
Of ſuch Worſhip there are two ſorts: One ſort is made neceſſary, ſtatedly, by God's commanding it in particular. To this no man muſt add the like, or from it diminiſh any thing ſo commanded, either pretending God's authority, or his own. The other ſort is but the ſubordinate ordering of the former, and is but the manner of doing it. This God doth not inſtitute in particular, but only give man a general Rule, how to chooſe it himſelf; which is, That all be done in love, and to edification, decently and in order.
Either this latter ſort is to be called Worſhip, or not: If it be, then it falls under his oppoſition: If not, then, 1. He muſt give us a definition of Worſhip, which ſhall exclude it; and ſo Worſhip muſt be ſomewhat elſe than the direct or immediate acting or expreſſing honour to God: And then who knows what he meaneth by it? 2. And then when we plead for mens making none but this, he ſhould to avoid deceit, confeſs that the Controverſie is only of the Name (whether Modes and Circumſtances of God's inſtituted Worſhip, may be called Worſhip), and not at all of the Thing (whether it be lawful or not): This had been like a Chriſtian Teacher.
Now I anſwer, 1. to his firſt Propoſition: 1. Worſhip which is neither inſtituted particularly, nor in the general, appointing man how to chooſe it, is unlawful, 2. And to invent worſhip without God's allowance, contrary, or of the ſame kind, as if he had not done his part, is unlawful. 3. But for man to chooſe and uſe ſuch worſhip as is but the right ordering of God's Inſtitutions, is commanded by him, and a Duty; and therefore not unlawful.
2. As to his Minor, or Second Propoſition, I anſwer, Kneeling at the Sacrament, and communicating with Pariſh Churches that have tollerable Miniſters, are not inſtituted of God in particular, but the Genus of them is inſtituted, and we commanded to chooſe our ſelves, according to God's general Rules, to the beſt of our underſtanding: and ſo they are our Duty, and not unlawful.
I give the Inſtances of theſe two ſorts of worſhip:
Firſt, God hath Inſtituted, that our Minds Worſhip him, in believing, and receiving all his Goſpel Revelations, and truſting them; and in deſiring all things Petitioned in the Lords Prayer, and in conſenting to all commanded in the Scriptures; and in Dedicating our ſelves to him cordially in Baptiſm, and renewing it in the Lords Supper, in commemoration of Chriſt's Death, till he comes. He hath Inſtituted the Corporal Expreſions of all theſe; That we confeſs Chriſt in all the neceſſary Articles of Faith; That we ask the Petitions of the Lords Prayer; That we perform the Commands of the Decalogue towards God, and all others in the Scripture. Theſe are the Inſtituted Worſhip which none muſt alter.
Secondly, The Manner and Ordering which is the Second ſort (which I leave every one to call Worſhip, or not, when they have defined Worſhip) which man may, and muſt chuſe himſelf, without any Particular Inſtitution of God, contain ſuch Acts as theſe.
1. Undetermined geſtures of Reverence and Honour in time of Publick Worſhip. As to be uncovered, or put off the Hat at Prayer, or the Lord's Supper. This we do directly in honour and reverence to God, whom we there Worſhip; and therefore it is it ſelf a ſubordinate act of Worſhip.
So to ſtand, or kneel at Prayer, and not to ſit. Though in Scripture we read of ſitting, ſtanding, kneeling, and proſtration: yet no one of theſe is made neceſſary by Inſtitution: yet are they ſubordinate Acts of Worſhip, expreſſing our inward Worſhip of God: And the reaſon why being uncovered, or kneeling, are now choſen, is not a particular Inſtitution, but becauſe the Cuſtom of the Country hath made them the moſt congruous Expreſſion of our inward Worſhip: when as Paul tells us, That then and there it was a ſharne for a man to be covered: and the whole Church for many hundred years forbad all kneeling, in Adoration, on the Lord's Days. And more,
To theſe I add, the geſture of the Adult in Baptiſm, whether they ſhall be Baptized kneeling, to ſignifie Humble Reception, or not, is left to choice.
So is the Geſture in ſinging Pſalms: If any think, that ſpeaking to God by prayer, praiſe, or thankſgiving in Pſalms, ſhould in honour to God be done Standing, or Kneeling, rather than Sitting, it is no addition to God's Inſtitution. And that we commonly uſe ſitting in Pſalmody, and not when we Pray in Proſe, is meerly becauſe Cuſtom maketh one more offenſive than the other.
The ſame I ſay of the Geſture of Preaching, which ſome do ſitting with their Hats on, and others ſtand to avoid a ſeeming diſhonour of Gods Name and Service. Alſo, ſome holy Nonconformiſts I have known, that would rarely name God but with their Hats put off, or bowing their Heads; or with Hands and Eyes lift up towards Heaven. (Old Mr. Atkins at Tipton near Dudley, did thus uſe to ſhew ſuch Reverence, when he named God, that would ſtrike Reverence into thoſe that ſaw and heard him: and hath oft Affected me more than a Sermon.) This was External Worſhip, not Inſtituted in the particulars, but in general of Reverence to God.
2. Another inſtance is in Vows to God, which are acts of Worſhip: But for the Matter of them, ſeveral things may be Vowed which are not particularly commanded, but onelyonly in the General. And for the Form or Words, I do not think that Mr. Raphſon can ſhew me all that Vow called the Covenant, in any particular Inſtitution; and yet I conjecture, that he taketh it not to be Idolatry, nor Unlawful.
3. Another Inſtance is, in things devoted and offered to God The Scripture in general ſaith, Honour God with thy ſubſtance, and with the firſt Fruits of thy increaſe. And that Chriſtians at firſt ſold all, and laid at the Apoſtles Feet; which yet Peter tells Ananias he might have choſen not to do. And for many hundred years after, they brought their Weekly Donations for the Miniſters, Sacraments, and Poor, to the Altar, and Offer'd it firſt to God: And ſo Paul would have the Corinthians give their Collections as to God, for the Saints. But no Inſtitution told them how much they ſhould give, but the General Rule.
4. Another Inſtance is, the length or degree of outward Worſhip: If I pray two hours rather than one, it is an act of Honour, or Worſhip, not particularly commanded.
So whether men ſhall in Publick read one Chapter, or two; ſing one Pſalm or two, or more, is undetermined by God
5. Another is about ſet Days and Hours for Worſhip; as to keep a yearly Thankſgiving for Deliverance from the Powder Plot; the Spaniſh Invaſion; for the Reformation, &c. So alſo Faſts, and what days Lectures ſhall be kept, and what hour: And what day and hour the Lord's Supper ſhall be Adminiſtred; which are Circumſtantial Acts of Worſhip.
6. Another Inſtance is in the choice of Pſalms and Hymns: the uſe of Davids are Lawful, and ſo are others: but no Inſtitution tyeth us to One, but leaveth us to chuſe.
7. Another Inſtance is in the Tunes and Metre of Pſalms, which we uſe as Subordinate Acts of Worſhip. It is but lately that the Churches uſed Metre and Melody of Tune; but Proſe read with a loud Voice: yet I hope we are not Idolaters for our Metre and Melody: which I may ſay alſo of Church Muſick, which David uſed, and we may do, where it's Edifying; but it's no Inſtitution now. Yea, when Paul directs the Church to uſe Pſalms, Hymns, and Spiritual Songs; Which is for ſinging with grace in our hearts to the Lord, and therefore it is Worſhip, which ſome men muſt indite and make.
8. Another Inſtance is, in the verſions of the Pſalms of David; where among many we may chuſe which ſeems beſt.
9. Another Inſtance is, in the publick and private Reading of the Scriptures Tranſlated: where every word is the work of man: God wrote it not in Engliſh, but in Hebrew and Greek; but man Tranſlates it, ſome well, and ſome defectively; yet I hope, an Engliſh Bible is not an Idol.
10. So alſo the dividing the Scriptures into Chapters, and Verſes, which are the Works of man, is no Idolatry.
11. And another Inſtance is, the Method and Words of Sermons and Prayers: whether a Miniſter ſhall Preach by way of Doctrine, Reaſon, and Uſe; or otherwiſe: and Expound by way of Paraphraſe, or otherwiſe; what words he ſhall uſe, God hath not inſtituted in particular; but mens invention maketh theſe, ſome ſuddenly, and ſome beforehand.
12. Another Inſtance is, the uſe of helps, or written Words; Whether one ſhall uſe Notes in Preaching, and read them, or not? Whether the words of a Prayer ſhall be written, and read, or not; God hath not determined. And ſo Books of Catechiſm, Publick Confeſſions: Prayers, Meditations as formed; are all the works of man, and no Idolatry. And if Parents impoſe words of Prayer on their Children, it is no Sin; as Deut. 6. and 11 ſhew.
13. Another Inſtance is in the form of Ordination, when the Words and many Circumſtances are undetermined. Impoſition of Hands is a Iawfu1 Sign: and ſo is doing it by a Writing, or by meer Words, without that Impoſition; ſome receive it Kneeling, ſome Standings; ſome by one Form of Words, ſome by another, &c. ſome from one Ordainer ſome from many, &c. And none of theſe determined by Inſtitution.
14. The ſame is true of Diſcipline; The Form of Words for Admonition, for Abſolution, for Excommunication, for the Penitents Confeſſion and Requeſt, are left to Humane Wiſdom, ſo the matter and manner be regulated by the general Law. And they that ſay, that God hath Inſtituted, that the Church ſhall be Governed Neceſſarily by fixed Claſſes, with Appeals to National Synods, and that here a Major Vote hath Governing Power over the leſſer part; yea, and that theſe muſt be made up of Two ſorts of Elders, of which one ſort are un-ordained, or are not Authoriſed to Adminiſter the Word and Sacraments, do but add to the Word of God, if they ſay theſe National Aſſemblies are the Supreame Church-Power; what Law of God did ever Inſtitute, That a Miniſter, or Claſſis, e.g. in Geneva, Breme, Scotland, is not as much ſubject to the Decrees of a larger Council of many Nations; and that the Synod at Dort had not as much Power as a leſſer at Hague: or a Synod of many Nations as much as one in Scotland? But if (as by parity of Reaſon they muſt) they ſay, that General or large Councils are the Governours of National Aſſemblies, as they are of Claſſis and Presbyteries: then they bring us under a Foreign Juriſdiction, which the Kingdom is ſworn againſt; and I think they are Papiſts, but of the French ſort, who make General Councils Superior Governours of the Univerſal Church.
And if they determine the bounds of Church-Power, by the Magiſtrates Laws, and yet damn Eraſtians, they ſeem in ignorance to deal too hardly with themſelves.
15. Another Inſtance is, in the Place of Publick Worſhip: God hath not determined where the Aſſembly ſhall meet: where the Pulpit, Font, Table, &c. ſhall ſtand. And if great and lofty Structures, called Temples, be Built, purely to ſhew how we honour God, and Religion: as Conſtantine, and others after him, did at Conſtantineple, Alexandria, Jeruſalem, over the Grave of Chriſt, and all over the Empire: this Actual Expreſſion of Honour to God, is Cultus modalis & ſecundarius, a ſubſervient ſort of Worſhip, and no Idolatry, but Lawful.
16. The ſame I ſay of Church Utenſils: If for the Honour of God and Religion, the Pulpits, and Tables have Ornaments of Silk, Cups, and Trenchers, and Flaggons of Silver; the Font and Seats have ſome ſpecial Neatneſs, &c. this is left to Man's Determination, without any particular Inſtitution, and is no Idolatry.
17. And if as Judges and Lawyers have diſtinguiſhing Habits, the Miniſters have ſo, (officiating, and at other times) to no worſe end (or manner) than the ſaid Utenſils are put; I know no Inſtitution that is croſt by it, nor that forbids it.
18. Another Inſtance may be of Speaking in the Aſſembly, whether it ſhall be One Miniſter, or Two, or Three. Whether Laymen may not be Interlocutors by Queſtions, yea, and ſometime Preach and Pray, &c. God hath not particularly determined, but left to Human Choice.
19. Many good Chriſtians knowing the Lord's Day to be an Inſtituted Day of Thankſgiving for the greateſt Mercies, do as an Act of Honour wear their beſt Cloathes, and Feaſt themſelves and the Poor accordingly that day: This is Lawful, by the General Law; but not particularly Inſtituted by God.
20. Profeſſing Signs in our Covenantings with God, and Confeſſing of our Religion, are left to be choſen onelyonly by the General Laws of Edification, and Order. When a Nation, or Church, or Perſon renew their Covenant with God, and their Confeſſion of Faith, it may be done (when the Ruler demandeth their conſent) either by word or by ſubſcribing, or by lifting up the hand, or by ſtanding up, or by bowing the Head; for theſe are all, or moſt found in Scripture inſtances; yea, ſometimes they fell by Proſtration to the Ground: yea, and ſo they oft did in receiving a Charge or Meſſage from God, by his Miniſters.
I will add no more Inſtances; Theſe are enough. If yet it be ſaid, That none of theſe be acts of Worſhip: I again Anſwer, 1. Then do not by Slander call them ſo, and ſay ſtill, that Man's inventing or uſing theſe, is uſing falſe Worſhip, If they be no Worſhip, they are no falſe Worſhip. Confeſs then, that it's but a bare name that you charged with Idolatry: for its onelyonly ſuch things as theſe that we would add. 2. But de nomine, If an Action done directly to honour God be to be called Worſhip; ſome of theſe at leaſt may be called Secondary ſubordinate Worſhip: But if you appropriate the Name to Gods ſtated Ordinances, theſe muſt not be called Worſhip; but the manner, order, circumſtances, or accidents of Worſhip. But call them what you will, they are but what God alloweth, and the General of them he commandeth.
I need not ſay much to his Applicatory Words. 1. To return from Separation, to Love and Union, is as fitly called, a Returning to their Vomit, as returning from Drunkenneſs and Fornication, to Sobriety and Chaſtity may be ſo called. Repentance is caſting up our Sin.
2. The Names of bowing to Baal, Dan and Bethel, Babylon, Idols, &c. are as eaſily uſed by Quakers, Ranters, Familiſts, &c. againſt all God's Church and Worſhip: And they were worn ſo thread-bare by the railing Separatiſts (then called Browniſts), againſt the Old Learned Godly Nonconformiſts, that they turned to the Speakers reproach. And I ſuppoſe he knoweth that the Scots were called as bad, and worſe, by the Army that conquered them in 1650, &c.
3. That ſitting or drinking with the ſuperſtitious in arts of religicus adoration, is a ſign of defection. This would make all Backſliders Who ſo ſit and drink with him, and ſuch as he, who is ſo ſuperſtitious, as to turn ſin into duty, and duty into ſin, and falſly father Laws on God: Yea, that is worſe than ſuperſtitious, as is after manifeſted. 2. Superſtition is an offering ſomewhat as pleaſing to God, which is not pleaſing to him. All Chriſtians haveſome degree of this in Matter or Manner; for we know but in part, and propheſie in part, &c. And ſo no Chriſtians muſt joyn with others. But muſt they not give over all Religious Duty themſelves, ſeeing their own defects more defile them than other mens? 3. Chriſt doth not diſown all imperfect worſhip that hath ſome Superſtition: And we muſt receive one another as Chriſt receiveth us. 4. It was Superſtitious perſons that Paul commandeth Chriſtians to receive to Communion, Rom. 14. 5. Thus he condemneth the Apoſtles, and the Churches then, and the Scripture it ſelf. 6. It is dreadful revolting to chooſe rather forbearance of all Church Communion, than to Communicate with our Pariſh Churches, when better cannot be had, and men are not forced to any ſin themſelves. And he that will communicate with none that ſin in Preaching, Prayer, Sacraments, ſhall communicate with none 7. It is a groſs Service of Satan and Popery, to fight againſt Love and Unity, and bring all the Publick Aſſemblies under diſgrace, as unlawful, that Popery may take poſſeſſion unreſiſted.
4. His words of [ſilly Sheep bleating after any Shepherd, &c.] are but a Net to catch ſilly Souls. It's the common Trap of the Papiſts, to put ignorant people to prove the Calling of the Miniſters, or forſake them. They that preach the Goſpel, and do the Office (tho faultily), and are in poſſeſſion, have a Calling ſufficient to juſtifie the. Hearers, when it may not be enough to juſtifie themſelves: A better Call than the High Prieſts that Chriſt did ſend men to.
5. As to the Argument of Scandal; It is of dreadful weight to deter a tender Conſience (as from conforming to ſin, ſo) from his groundleſs Separation, and war againſt Unity and Love.
6. That God ſaith ſuch Means ſhall not profit; yea, curſeth it, is a ſlander againſt God and Scripture, and all the Church on Earth that's known; by perverting and miſapplying the Text.
I ſhall now better prove the lawfulneſs of uſing ſuch things as theſe, than he hath proved it unlawful.
1. That which no Low of God, or valid Law of Man, forbids, is not unlawful: but the uſe of the things forementioned, no Law of God, or valid Law of Man forbids: Therefore the uſe of the things forementioned, is not unlawful.
He that will ſay that there is any ſuch Law, muſt ſhew that Law, and prove his Affirmative: But let him take heed of adding to God's law: A falſe Prophet that fathered a falſe Meſſage from God, was an heinous ſinner. Is it not worſe falſly to father a Law on him?
Perhaps they will ſay, that God forbids, adding or diminiſhing: I anſwer, He doth ſo: Therefore let them take heed of it, who ſay his Law forbids that which it never forbad, but in general commandeth. If we muſt not add to the Laws of the Land, yet the Bookbinder that covereth them, and the Lawyers and Judges that expound them, do not add thereby to the Law. When the Hearers bowed, and proſtrated themſelves in reverence to God, they did not by this add to the Law; nor yet when they made a Vow uncommanded, or a Free-Will-Offering: And I think it was no ſinful addition to the Law, for the Publican to ſmite his Breaſt, and look downward; and when Jeremy ſaid, No man ſmiteth on his thigh, and ſaith, what evil have I done? The meaning is not, No man idolatrouſly giveth God falſe worſhip. And I think, that they that rent their clothes to expreſs their repentance, did not add to God's Word, nor yet do it as neceſſary worſhip, tho Joel ſays, Rent your hearts, and not your garments.
Some Object, That Chriſt's ſitting at the Sacramental Supper, is a Law to us, forbidding any other geſture. But this Author profeſſeth, that all the actions of Chriſt, or his Apoſtles, are not Laws binding us to do the like: If they be, we break many ſuch Laws; as when we do not eat a full Meal before the Sacrament, when we do it not without women, only to a Family, or to Twelve, only to Teachers, in an upper Reom, in an Inn, or Private Houſe, and that we do not lie along, leaning, as they did; eſpecially when we take it not at Supper-time, and turn the Lord's Supper to a Breakfaſt or Dinner. The Apoſtles brake no Law when they differed from any of theſe, which were but occaſional Circumſtances.
It's ſaid by ſome, That Chriſt's Example binds us to a Table-geſture: But 1. That may be convenient, and yet not neceſſary: The bare Example binds us not to it. 2. If it did, that were but like the general Law; Let all be done to edification, and in order; and binds to no one ſort of geſture at all: For then when they eat ſtanding, it would bind us to ſtand; and if they eat kneeling (as Labourers oft do at Harveſt-work in the Fields), it would bind us to kneel; if they eat lying, as the Jews did, it would bind us to that: and ſo this would but tie us to the Cuſtom of the Countrey. But in feaſting with God, we may ſometimes do it more lowly than in a common Tablegeſture, and break no Law. When Mary was, it's like, on her knees, waſhing Chriſt's feet with her Tears, if he had offered her Bread or Wine, it's like it had been no Idolatry ſo to take it.
But the grand Objection is, that we worſhip Bread and Wine; which can be no better than a ſlander, when the very Liturgy and Doctrine of the Church, not only renounce Tranſubſtantiation, but the very real Preſence of Chriſt's Body, which yet many thouſand Proteſtants believe.
Object. But you kneel before the Bread and Wine, and make it a mediate Object of adoration, contrary to the Second Commandment.
Anſw. 1. We neither make any Image, nor invent this Medium, nor yet ſymbolize with Idolaters, while we renounce the very Object (Tranſubſtantiate Bread) which they adore, and therefore break not the Second Commandment, no more than we do in kneeling in lawful Prayer, becauſe they kneel in praying before Images, or to Angels.
2. An Object of worſhip is either a meer motive exciting Object, or elſe a terminative mediate worſhipped Object. The firſt is more than lawful: For we ſhould be moved and ſtirred up by the works of God, even by our Meat and Drink, by Sun and Moon, and all that we ſee, to worſhip God: And this is properly but the Object of our thoughts, and the motive of our outward acts: And the Sacrament is no more. But if we did direct our worſhip terminatively to the Bread and Wine, as a mediate Object, by which it ſhould paſs to God, this were to break the Second Commandment, like Image-worſhip.
There are many Inſtances in Scripture, of people that have bowed to God before the Prophet, moved by his word and preſence, who yet break not the Second Commandment, nor idolized the Words or Prophets: So Joſhua fell down to the Angel, Joſh. 4. We give thanks for the Meat that ſtands before us on the Table, as a Motive-Object; and we may do it on our knees: Is this an idolatrous worſhipping of our Meat? I have many a time ſeen a miſerable Beggar, when one hath given him Money or Meat, fall down on his knees, and take it, ſaying, I thank God and you; Did this make the giver his Idol? How ſad is the caſe of ignorant young Chriſtians, whoſe Conſciences muſt be racked or cheated by ſuch Sophiſtry, becauſe their wits be not ripe enough to find out the deceit?
II. Another Argument: That is not unlawful which God commandeth us in general to chooſe and do, and ſo alloweth in the Particulars: But ſuch are the Twenty Things before mentioned, &c.
God commandeth us to do all things in Love, and Concord, and Order, to edification. This muſt needs reach to the undetermined circumſtances. We cannot worſhip God publickly at all, but it muſt be in ſome words, in ſome geſtures, in ſome time, in ſome place; nor profeſs our Faith, and Covenant-conſent, but by ſome ſign: and ſo of the reſt. If you chooſe no one, when God hath tied us to none, but bid us chooſe to edification, we break his General Law. If you can prove that we chooſe amiſs, the Fault will be, not that we chooſe, but that we chooſe not better.
III. That is not unlawful which Chriſt and his Apoſtles did before us without blame, and belongeth alſo unto us. But ſuch is the uſe of ſuch Modes and Circumſtances of God's inſtituted worſhip, which are left variable, and free to occaſional choice, &c.
What Chriſt did, I ſhall ſpeak more anon. Paul hath his [Not the Lord, but I]; ſignifying, that the thing was not determined by a Law, Rom. 14. He judgeth circumſtantial differences ſuch as ſhould not break communion, when yet they that kept days, or kept them not; and they that did eat, or not eat, did it as to the Lord. And did he bid them not judg each other for idolatry? or ſay, Rom. 14. 17, 18. That Idolaters were acceptable to God, or approved of men? or Rom▪ 15. or bid them receive Idolaters, as Chriſt received us? He regulateth their Church-Meetings, How many ſhall ſpeak at a Meeting, and by what courſe and order; and that women ſhall be vailed, and not men; and that they ſalute each other with an holy Kiſs, &c. not by a Law that ſetleth the Particulars, but by the General Law of doing all in order, and to edification; and pleadeth not Inſtitution, but the Cuſtom of the Churches, which is alterable, as the ſignification of ſuch acts are. And St. James will have the Elders anoint the ſick with Oyl for recovery, which yet bindeth not us. The Papiſts uſe this as an Inſtitution, as they do impoſition of hands in Confirmation: They ſay in Ordination, Receive the Holy Ghoſt, and breathe on the Perſon: They waſh the feet of one another in imitation of Chriſt: And yet theſe men condemn them in this, as ſuperſtitious, for imitating Chriſt and his Apoſtles, and Scripture-Examples, and cry down Popery, and at the ſame time call us Idolaters, for going beyond Scripture-inſtitution. The ſame I ſay of their keeping Lent, in imitation of Chriſt's forty days faſt, &c. Is it Idolatry both to follow, and not to follow Scripture-Examples?
To all the reſt I add one Inſtance more: Swearing by appeal to God, is a moſt ſolemn act of worſhip: but the ſign of taking an Oath, is left free to convenient choice. Abraham's Servant did it by putting his hand under his thigh: Was this a common Law, or Inſtitution? Others did it otherwiſe: We do it by laying our hand on the Book, and kiſſing it. Theſe. are neither ſinful additions, or Idolatry. The Memorial of God's Works, and Mens Covenants, were kept, ſometime by pitching Stones, ſometime by Pillars, ſometime by ſet days (as the Feaſt of Purim,) ſometime by laying up the Enſigns (as Goliah's Sword, &c.) And all theſe lawful, and no Ido: latry.
IV. Laſtly, I will unveil theſe mens Doctrine of Separation, and then judg whether it be the Doctrine of Chriſt, which is a Law of Love, and Union, and Peace; or the Wiſdom from above, which is firſt pure, then peaceable, gentle, &c.
1. It is falſe, that all ſuch Secondary Modal Worſhip, is unlawful, which is not inſtituted by a fixing Law.
2. It is deceit not to diſtinguiſh theſe different things.
3. The charge of [falſe Worſhip] unexplained, is meer deceit: 1. Worſhip is ſo far [falſe], as it is contrary to the Rule. Every Sermon, Prayer or Sacrament which we adminiſter, hath faultineſs and ſin, and is ſo far [falſe Worſhip]. 2. But Worſhip offered God on pretence that he inſtituted it when he did not, or that Man hath authority to command the like, is yet worſe falſe Worſhip. 3. And the worſhip of falſe Gods or Idols, is yet worſe than that, and abhorred of God.
4. His making all faulty circumſtances, ſuch as he nameth, to be Idolatry, becauſe falſe, as he calls it, is yet more ſinful, and of miſchievous importance.
5. So is it to make the Churches Idols Temples, where they do kneel at the Sacrament, and uſe the Liturgy.
6. So is it to feign falſly, that God calleth men to come out from ſuch, and be ſeparate, becauſe he calleth them out of Babylon; falſly adding to the Laws of God.
7. By his Doctrine he maketh Chriſt an Idolater (which Imention with horror): For he 1. uſed Circumſtances riot inſtituted before, or by himſelf: He preached on a Mountain, in a Ship, &c. not commanded: He commended Mary for anointing him, waſhing his Feet with Tears, wiping them with her Hair, not inſtituted in particular: He commended the Publican for ſmitinig on his breaſt, ſtanding far off, not looking to Heaven, without particular Command: His Cuſtom was to go to the Synagogue-worſhip: He from his childhood performed Temple-Duties and Service: He commanded the Lepers cleanſed to go to the Prieſts, and offer their due, and his Diſciples to hear the Scribes and Phariſees in Moſes Chair, &c. And yet 1. The High Prieſts were not of Aaron's line, according to Inſtitution. 2. They bought the Office of Heathen Romans. 3. They had it not for life, according to inſtitution. 4. Doctrine, Worſhip, Diſcipline and Manners, were heinouſly corrupted, ſo that the Hearers were to beware of the Leaven of their Doctrine, and not to imitate their lives. 4. They were bitter enemies of Chriſt, and Perſecutors: yet Chriſt never bid his Diſciples to ſeparate from any thing but their errors; but ſaith, They ſhall caſt you out of the ſynagogues. And doubtleſs Chriſt committed no ſin; nor can we be ſo holy as he.
8. He condemneth Abraham, and all the Jewiſh Church of old, that uſed ſuch things that were not inſtituted in Worſhip, as is before mentioned in ſwearing, &c.
9. He maketh the Apoſtles Idolatrous that uſed the like.
10. He maketh the Primitive Churches Idolatrous, and the Scriptures to approve it. For they uſed ſuch uninſtituted things: yea, the Romans were guilty of differences in God's Service, and deſpiſing and judging each other for them; The Corinthians were Carnal in making Parties and Diviſions, they defrauded each other, and went to Law before Heathens. They had Fornicators, Judaizing envious Slanderers of Paul, Heretical deniers of the Reſurrection; ſuch as eat in Idols Temples, or of their Sacrifices: Were drunk at, or before the Sacrament. The Galatians are yet ſharplier charged: Almoſt all the Seven Churches Rom. 2. and 3. had Nicholaitans, or Jezabels Doctrine, which God hated: and no Chriſtian is called to ſeparate from the Communion of any one of all theſe; but commanded to amend, and live in Unity, without diviſon.
11. He condemneth as Idolaters all the Churches on Earth, for Six Hundred, if not One Thouſand Years after the Apoſtles; not One Church Chriſtian, or Heretick (as far as any Hiſtory tells us that I have found) did ever deny ſuch things, as he calls Falſe Worſhip, or Idolatry. They all …ent further than our Pariſh Churches do. At Baptiſm they uſed the White Garment, taſting Milk and Honey, Chriſme or anointing the Forehead, Croſſing; they adored onelyonly Standing, and not Kneeling, every Lords Day, all as ſignificant Ceremonies: No one Church or Perſon is ſaid to ſcruple theſe; I think they did not well: but God rejected not their Worſhip.
12. He maketh all, or near all the Churches on Earth, Idolaters, at this day: All on Earth, ſave the Proteſtants are far groſſer in their Liturgies and Ceremonies than the Engliſh: Of the Proteſants, Sweden, Denmark, Saxony, and all the Lutherans, have Liturgies, Croſſing, Ceremonies, Church-Images, Conſubſtantiation. The Helvetians are ſuch as are called Eraſtians, making the Magiſtrate, the onelyonly Ruler, and Sacraments common. Geneva, and France, yea and Helland, have their Liturgies and ſome Rites.
13. He condemneth Presbyterians, Independents, Anabaptiſts, and all Diſſenters that are here called Proteſtants. For they have al1 many of the foreſaid uninſtituted things: They put off the Hat in Church at Prayer. They ſtand up at the Bleſſing; they uſe uncommanded geſtures at Sacrament; they uſe Pſalm-verſions, Metres, Tunes Scripture-Tranſlations, Diviſions into Chapter and Verſe, never inſtituted particularly. The Scots uſed a Governement by Claſſes, National Aſſemblies of various Elders, ruling by Vote, inſtead of meer conſulting for Concord, uncommanded.
14. I humbly propoſe it to conſideration, Whether by conſequence (which he ſeeth not, nor owneth) do not deny Chriſt, and all the Goſpel, and work of mans redemption: I challenge him to name me one Church on Earth for many hundred years after the Apoſtles, that had not that which he calls falſe Worſhip and Idolatry: Suppoſe this were but in a few Ages, as the ſecond, third, or fourth Century: Then a Temple of Idols, and Company of Idolaters, is no true Church: And if at any time there was no Church there was no Head of the Church: No Kingdom, no King: No Wife, no Husband, that is no Chriſt. How much more, if he make all, or near all the Church Idolaters to this day, and himſelf with the reſt?
15. If it be a heinious ſin to bear falſe Witneſs againſt a Neighbour, or to ſlander one man, what is it to ſlander and back-bite all the Church on Earth, and Chriſt himſelf?
16. Is it not a work of Satan to deſtroy Love, and to render almoſt all Chriſtians odious? And doth not he do ſo, that calleth them Idolaters? Is not this Preaching men, into the hatred of each other? Do we owe no Love to any Chriſtians, but ſuch as is due to Idolaters? Is not the fruit of the Spirit otherwiſe deſcribed?
17. Doth he not deny that Communion of the Saints, which is an Article of the Creed? and tempt weak Chriſtians into ſinful Separations, Diviſions, Slanders, Judgings, Murmurings, Envies, which are the fruits of the fleſh?
18. Doth not this directly deſtroy the Church by Diſſolution? When there is none to be owned or joyned with, that hath not ſomewhat which he calleth falſe worſhip. And is not ſeparating the Materials, deſtroying the houſe?
19. Doth he not directly ruſh into the Sin which, he condemneth adding to God's Laws, and ſaying he forbids what he forbids not? yea, fathering on him Laws more rigorous than the Jewiſh, as diſowning Chriſt's Church as Idolators and falſe Worſhippers?
20. I add, ſuch wofully harden men in that which they themſelves ſuffer by, and which they call enmity and perſecution, and make more Conformiſts while they deny it, than R. B. whom he frivolouſly talketh of, ever did (except it be a Conformity to Truth and Goodneſs.) For when men read and hear others confidently rage againſt Truth and Duty,by raſh preſumptuous ignorance, they judge of all our diſſent by this: And while many run into this Guilt, it ſeems to juſtify their Afflicters: And it tempteth weak Perſons to ſuffer for ſinful ſeparation as evil doers, thinking it is for Truth. Oh with what grief will underſtanding men ſee Chriſtians together, as in a ſtate of enmity by miſtakes. To ſee ſome at once require from others, things good and neceſſary, things Lawful but unneceſſary; things neceſſary in their Genus, but not this more than that, and ſome things ſinful, as if they were all almoſt alike. To ſee thoſe whoſe Senſes are not exerciſed to diſcern things that differ, miſled by the words and reverence of men, to ſwallow ſome Sins as excellent Duties, and fly from things Lawful; yea, oft from great Duties, as odious Sins, and ſuffer rejoyeingly for ſinning againſt God, and condemning all that ſin not as they do; yea, even all, or almoſt all the Churches on Earth; yea, and calling them Idolaters for being wiſer and better than they, who alas, do in all things ſhew themſelves to be ignorant Babes, and who ſpeak evil of that which they underſtand not And then to ſee others revile, and hate, and ruin theſe miſtaking Chriſtians by a far more dangerous miſtake; as if Religious fear of Sin, were an unſufferable thing, and ſuch were intollerable Hypocrites, and Conſcience were a diſgraceful thing; and as if themſelves and all Mankind were not liable to worſer Errors, than to take ſome lawful things for Sin, when they ſee unlawful things ſtand near them, or among them.
But of all this, I have oft ſpoken, and now only ſay again, That if thoſe juſtly called Separatiſts, and who think Pariſh Communion under honeſt Miniſters to be idolatry, or unlawful, will but without prejudice read what is written to prove it lawful by the old Godly, Judicious Non-Conformiſits, eſpecially John Ball's Trial of Separation, Mr. Hilderſham Mr. Bradſhaw, Dr. Ames, Mr. Cartwright, Mr. Gifford, Mr. John Paget, Mr. Brightman, Mr. Rathband, &c. they will need no more to ſave them from this ſcandalous Schiſm: But if Peter withdraw or ſeparate from the Gentiles for fear of offending the Jewiſh Chriſtians, and Barnabas be led away with the Diſſimulation, Paul muſt oppoſe it to their Faces: And I that have ſeen what the Spirit of Diviſion hath done, and read that God never bleſt unneceſſary ſeparation, will imitate Paul. And if this World be uncurable, the Lord prepare me for that World where Love and Unity have no Enemies.
FINIS.
End of the text · Richard Baxter, Schism Detected in Both Extremes (1684)