The Kingdom of God Among Men, Tract 1 · Chapter 14
CHAP. XIV.
The way of preserving Religion uncorrupt.
THe truth and purity of Religion lies in its conformity to its rule, which is Gods revealed will or law, and its deviation from it, is its depravation. From this rule men are easily drawn aside, being inticed by their own vain imaginations, perverse inclinations, and carnall interests, to false ways and vain inventions. For which cause it behooves the zealous Religionist to be carefull even to jealousie, that he be not imposed upon by himself or others, and in this care heartily and intirely to resign, and conform himself to the Law of God. By such resignation and conformity he secures his own Soul, and what in him lies the Sound state of Religion.
It is here acknowledged, that what is written in nature is Gods Law, as well as what is written in Scripture, and that natural Revelation as well as supernatural is Divine, and whatsoever is known of God by the Light of nature in the matter of Religious Worship, is to be received as well as that, which is known by the Light of Scripture; and the divine Goodness is to be owned in both, though in the latter it hath appeared more abundantly, because therein is given us a full instruction in all things pertaining to Gods Kingdom, which in the other is not given. For the great mysteries of the Gospel could not be known by nature; and in things that could be known thereby, the light is but weak and glimmering, and not easily able to fix the heart therein, not so much for want of evidence in the object, as from the pravity of our mind, reason being laid asleep and all our faculties being sunk into the brutish life. What is the utmost capacity of that light among the Heathens, is hard for us to define; and though it be harsh to determine that they were all utterly and universally forsaken of God; yet it is evident both by Scripture and the lives of the Gentiles, that Gentilism was a very forlorn state. This is enough to shew the high favour of God toward the Church in supernatural Revelation, by which he hath not only instructed us in things supernatural, not otherwise to be known in this life; but also more perfectly in the Laws of nature, now transcribed into the Books of the Old and New Testament, so that there is nothing of Religion or Morality that may not be found therein.
Besides the Law of God written in Nature and Scripture, what certain and stable rule of Doctrine, Worship, Discipline, and Conversation, hath the Church to walk by: that there can be no certainty or consent in meer or all Tradition, or in the judgment of the ancient Fathers, or the ancient practice of the Catholick Church, is so evident as needs no confirmation: and there can be no acquiescence or accord in the determinations of any visible, universal, Supream Power. For whereas all Christians acknowledge the Divine Authority of the Scripture, they neither do, nor ever did, nor will, unanimously acknowledge that there is such a Power in being. And the main Body of them that maintain'd such a Catholick Supremacy, cannot agree in what subject the same resides, whether in the Pope, or a General Council. And as several Popes, so have several Councils of equal amplitude and authority, often crossed one another; and consequently some of both kinds must needs have erred: And it still remains a controversie undeterminable, which Councils are to be received, and which to be rejected, unless the whole Christian World hitherto disagreeing herein, will be bound up by the resolves of one Party, that can bring no better proof than their own pretended infallibility: To all which may be added that an Oecumenical Council truly so called, or a Representative of the universal Church, was never yet congregated. Wherefore let the Faithfull rest upon the old right foundation, the Doctrine of the Prophets and Apostles, whose infallibility is unquestionable.
Such being the fulness and perfection of holy Scripture, which was given by Divine inspiration; and that for this end, that the man of God might be perfect, throughly furnished unto all good works, it must needs be safest in Divine matters not to be venturous, without its warrant. They best secure themselves from error, who keep to that rule which is both perfect and infallible, some pretending to lay open the folly of the way which they call puritanism, affirm that the mystery thereof lies in this principle, that nothing ought to be Established in the Worship of God, but what is authorized from the Word of God: Indeed there are those of that denomination, who disallow whatsoever instituted Worship is not so authorized; but they are not so ignorant, as to suppose that all particular circumstances belonging to Divine Worship, which admit of endless variation, are defined in the Word of God; such as are those natural and civil circumstances without which, actions are not performable But they suppose a wide difference between these matters, (such as time, place, method, furniture, &c.) and those ordinances of Religion which they take for parts of Worship, as being made direct and immediate signs of honour given to God by their use: And all of this kind some do judge or at least suspect to be unlawfull, that are not of Gods appointment.
My design obligeth me to shun the intangling of this Discourse with controversie, and therefore I write not either for or against the lawfulness of such uncommanded Worship; But it is sufficient for me to shew that the purity of Religion is more safe by acquiescence in that only which God hath prescribed, than by addition of new ordinances of Worship devised by men, who even the best of them may too easily deviate from the truth: And who knows not that too much yielding to mens devised Forms and Rights, which had a shew of Wisdom, made way for the departure of so great a part of Christendom, from the primitive Christianity.
All duties of the Law of nature, may be clearly proved from Scripture, though the particular instances thereof that are innumerable, and their infinitely variable circumstances cannot be there expressed. As for instituted Worship, it is unquestionable that there is no such defect in those parts thereof that are of Divine authority, as needs to be made up by the human addition of other new parts. And it is granted on all hands that there are things meerly circumstantial belonging to it, which are necessary in general, but in particular not determined of God, and must be ordered by the light of nature and human prudence, according to the general rules of Gods word.
None that know what they say in magnifying the written Word, will teach the People not to rely upon impartial reason, which no true Revelation did ever contradict. But we are so conscious of the weakness of human understanding, that in case of any seeming contrariety between Scripture and Reason, not to give the Scripture the preeminence, we know is most unreasonable. Is Scripture liable to be perverted? so is Reason. Is there obscurity and difficulty in the interpretation of Scripture? so in human ratiocinations much more. Whosoever can apprehend right reason, can rationally apprehend Gods written word, which is its own interpreter, and whose authentick interpretation of it self, we are inabled to discern by rational inferences and deductions, as well as the sense of any rational discourse whatsoever. And the evidence of Gods Testimony is much more effectual, than the arguments of human reason to command assent, and quiet mens minds and appease their contests. And if we yield not our controversies to be finally decided by this sacred Rule, whither shall we go, or wherein shall we all be bound up?
The truth is, when men seek out vain inventions to please their own fancies, or to serve their own ends; and find their devised ways condemned by Gods word; then they fall to derogate from its authority and sufficiciency, and talk much of the impertinency, and folly of those, that insist upon it, and cry up tradition, and reason, and that wisdom of Man, that is but foolishness with God.
When things will not be as well as they should, they must be as they may. There be some usefull truths and practices that may be too dearly bought, if purchased with the breach of the Churches Peace and Unity, and the hazard of its whole Estate. Howbeit then is the best state of things, when the Apostolick Doctrine and Discipline is the standardmeasure of all, and nothing is retained, but what is plainly agreeable thereunto. And the safety of pure Religion lies in as through a reformation according to this rule, as the times will bear.
Let the severest reason that is impartial, weigh the following words written by one of a Catholick Spirit, and true to the Interest of Reformed Christianity, touching our departure from Rome. We should leave upon us no string or tassel of our ancient Captivity, such as whereby they may take hold of us to pull us back again into our former bondage, but look upon our selves as absolutely free from any tye to them, more than in indeavouring their Conversion and Salvation, which we knowing so experimentally, not to be compassed by needless Symbolizings with them in any thing; I conceive it our best Policy, studiously to imitate them in nothing; but for all indifferent things, to think rather the worse of them for their using them, as no Person of Honour would willingly go in the known Garb of any Lewd and Infamous Persons: Whatsoever we Court them in, they do but turn to our scorn and contempt, and are more hardened in their own wickedness. Wherefore seeing that needless Symbolizings with them doth them no good, but hurt, we should account our selves in all things indifferent, perfectly free to please and satisfie in the most universal manner we can, those of our own Party, not caring what Opinions or Customs, or outward Formalities the Romanists and others have, and may have had from the first Degeneracy of the Church.
As for the word Popery, it is not more odious than ambiguous among Protestants. On the one hand some, that will speak hard words against it, have drawn it into so extreamly narrow a compass, as to place it in little more than a secular interest of Power controverted between the Pope, and the Princes and Prelates of Christendom: and others that make it broader, are yet very tender, if not fond of many gross Corruptions of the Roman Church. On the other hand some have extended it so far, as to disparage things good and laudable, and requisite, and ignorantly call by that name whatsoever they fancy not. Nevertheless those useless and offensive things taken up by the Papal Church since the time of their known Apostacy, both Doctrines and Customs, and that are theirs more peculiarly, may justly be called Popish, though they were not imposed as Apostolick commands, or means of obtaining Pardon of Sin, or of working Grace. Why should we be tenacious of their Forms, to the scandal of those of our own Belief? How are we obliged or concerned to conform to their usages more than they are to ours? Have they any Authority over us, or are they any way a Rule unto us? Are not the holy Scriptures of right both their Rule and ours? Or can they upbraid us for departing from them in these at least unnecessary Opinions and Customs, unless they upbraid us upon those grounds which we have rejected, together with their Usurpation, and and which if we receive again, we must quit Protestancy it self? This striving to come so near them whether tends it, but to reduce us again into that Church? For by all approaches to them, they are not drawn one step towards us, but are the more hardened, and still they rest unmoveable on the rock of their pretended Supremacy and Infallibility.
The impurity of the Romish Church lies chiefly in its Superstition and Sensuality. In the grosser part of its Superstition is manifold gross Idolatry; and any way of symbolizing with Idolatry which is spiritual Whoredom, should be dreaded by the chast Spouse of Chirst, as the retaining of such Images as have been, and are apt to be made objects of Religious Adoration, and the making choice of the peculiar garbs and fashions of Idolaters in their worship. Moreover where the gross Pollutions are avoided, if their pomp and train of Ceremonies be retained, they will be apt to take up the heart of such as are busied in them, and to corrupt the Worship of God, and make it a dead work and carnal Service, and so the spirit and power of Godliness will decay and die among the People by this means.
Sensuality the concomitant of Idolatry and all gross Superstition is likewise manifested in their Devotions. Of the Israelites Idolatry it is written, The people sat down to eat and drink, and rose up to play. Sensual sports and pastimes are mingled with the Devotions of carnal Worshippers, as is notably seen in the Popish Festivals. And this makes the sensual part of Men addicted to such a way. To pray a while, and then to play is the business of their Sacred Solemnities. But this course alienates the mind from true Holiness, and tends to much Profaness, and not only the Piety, but the civility of a Nation will hereby much abate. A Church that would maintain the purity of Religion, the power of Godliness, had need have its solemn days of divine Service distinct from the appointed times of carnal sport, mirth and jollity.