The Interest of England in the Matter of Religion, Essays 1 · Section 24
Section XXIV.
The point of Ceremonies comes next under debate. And for as much as it concerns Divine Worship, it is of high importance, and a tender point of Conscience. And herein we affirm, that the Presbyterian concessions are no way defective, but sufficient and ample unto all regular devotion in divine Service. All natural expressions of devotion, or natural external worship they readily acknowledge, as kneeling and lifting up of the hands and eyes in prayer, and such like; which are called natural, because nature it self teacheth all Nations to use them without any divine or humane Institution, and a rational man by the meer light of nature is directed to them, yet not without some government of counsel and discretion: For in these things nature is in part determined and limited by the custome of several Ages and Countries, and by the difference of several Cases. In the act of adoration the prostration of the body is used according to nature in some ages, places, and occasions, and not in others. In ancient times the wearing of fackcloth and ashes, and renting of clothes, were fit expressions of humiliation, and that according to nature; yet the same suits not with our times: For herein nature is subject unto some variety; and now adays the wearing of the meanest apparel were sutable in a day of Humiliation, because it is now a convenient natural expression of self-abasement, and a kind of abstinence. Likewise kneeling is a natural prayer-posture; but where it cannot be used conveniently, standing is naturally agreeable; nevertheless neither the one nor the other is necessary, where infirmity or other necessity makes it inconvenient Moreover they do not scruple the meer circumstances of order, as time, place, and method, without which humane actions cannot be performed. They allow and commend all matters of decency, as decent Churches or meeting places, and furniture, as a Pulpit Cloth, Communion Cup, and a grave habit for a Minister, and in holy duties a grave posture of body & composed countenance, and the wearing of the best apparel upon solemn sacred times; all which are recommended in the general Rule, Let all things be done decently and in order: Which Rule properly is of the Law of nature, and would oblige Christians, though it had not been written in the holy Scripture.
In the things before mentioned we perceive a good accord; but here lies the difference.
The Presbyterians stick at Ceremonies properly sacred, and significant by humane institution, which they conceive to be more than meer circumstances, even parts of Worship; and whatsoever instituted Worship is not ordained of God they hold unlawful. To the making up of the Ceremonies now in question, they observe these things; Humane Institution, mystical and instituted, not natural signification, and appropriation to divine Worship. And it alters not the case, that they are by nature apt to signifie (for so are all Sacraments) if they do not actually signifie without institution. That such Ceremonies are parts of divine Worship, they prove from the nature of Worship in general, which requires no more, then that it hath the honour of God for its direct and immediate end; it is something not reductively, but directly sacred and religious, and an immediate expression of our observance of God, and obligation to him. And such is the nature of the controverted Ceremonies, much differing from matters of order and decency, which properly and immediately respect men that use them, as the Church or Temple is immediately and directly for the assembling of people, a Communion Cup for drinking, a Table cloth for covering. Decency is no part of Worship, but a circumstance thereof not proper to it, but common, with grave civil actions; and doth no more become sacred, when applyed to sacred uses, than a sacred thing (as prayer) becomes civil, when applyed to civil uses. Time considered as a meer circumstance of a sacred action, belongs to it not precisely as sacred, but as an action, because without time no action can be performed. And being a meer circumstance, it needs not be determined of God, but is left to humane prudence according to occasion, whether for private or publick Worship; which is the case of time for private devotion, and dayes of publick Humiliation and Thanksgiving. But they that scruple our mystical significant Ceremonies, conceive that they are properly and meerly sacred, as having the honour of God for their direct and immediate end, That the Surplice is not for gravity, nor meerly for decent distinction, but a religious mystical habit, the character or badge of a sacred Office, or Service conformable to the linen Ephod under the Law. The signing with the signe of the Cross (they conceive) is more evidently sacred than the former. As Baptism consecrates the Child, so doth the Cross. It is used as a sealing sign of our Obligation to Christ, as the words used in the application thereof do manifest; and the book of Canons doth declare expresly, which saith. [That it is an honourable hadge, whereby the Infant is dedicated to the service of him that died on the Cross, as by the words used in the Book of Common Prayer it may appear.] And therefore it is in that respect Sacramental. Besides, if it were not a sealing sign, but only for mystical teaching, it hath the same nature with divers Levitical Ceremonies, which were not typical, but doctrinal, teaching some Moral Duty. A holy day, or time properly sacred, whether by divine institution, as the Lords day, or humane, as other sacred Festivals, is not a meer circumstance, but a part of Worship: For it is not only belonging to a sacred action, as an action, but precisely as a sacred action on that day to be performed; yea, it is of it self sacred, and is not only sanctified by the Service, but also sanctifieth the Service. The truth is, sacred Ceremonies may in some respect be called circumstances, as being inferiour things subservient to Moral Worship, which is the main; yet they are also parts of Worship in general, for Worship is either Moral or Ceremonial; and that Ceremonial Worship which is commanded of God is lawful and good; but that which is not commanded by him is neither good nor lawful, nevertheless it is Worship. On this manner the Non-Conformists and Presbyterians have debated this Controversie, and argue further, That humane discretion is the rule of Order and Method; Nature and civil Custom is the rule of Decency, but only Scripture is the rule of instituted Worship, wherein both addition and diminution is alike forbidden. It the English Ceremonies be warrantably used, what hinders the use of divers other Ceremonies used in the Roman Church? Is it said their multitude will become burthensom and inconvenient? But who can determine the convenient number? And however, an exchange of one Ceremony for another were not unlawful. For what reason may not some other Romish Rites in Baptism be used as well as the Cross, seeing they are nothing less significant or inoffensive, nay peradventure much more inoffensive, because the Papists by giving divine Worship to the Cross have abused it to gross Idolatry. We take this to be sound speech or discourse, that cannot be gain-said. And surely those of temperate spirits, that are otherwise minded, might well conceive that it hath such probable appearance, as might possibly take with learned and pious men. And seeing the one Side allow and commend all natural external Worship, and all matters of Decency and Order, and desire to be spared in mystical Ceremonies of humane institution, the other Side should not in reason or charity insist on the said Ceremonies, as the terms of Church communion and priviledges, and or Christian unity and amity.