Treatise of Miscellaneous Questions, Chapter 15
CHAP. XV.
Of uniformity in Religion, worship of God, and Church Government.
THe word Vniformity is become als odious to divers who plead for Liberty and Tolleration, as the word Conformity was in the Prelats times. Hence proceeded Mr Delles book against uniformity, and Mr Burtons book, intituled, Conformities deformity. I confesse my love and desire of uniformity hath not made mee any whit to depart from my former principles against the Prelaticall conformity, or the astricting of mens consciences (at least in point of practise and observation) to certain rites, whether unlawful or indifferent in their own nature, under pain of censure. Yet I must needs justifie (as not only lawfull, but laudable) what the solemne League and Covenant of the three Kingdoms, obligeth us unto, namely to endeavour to bring the Churches of God in the three Kingdomes to the nearest conjunction and uniformity in one Confession of Faith, one Directory of Worship, one forme of Church Government and Catechisme.
It is alwayes to be remembred, that good things, yea the best things may be dangerously abused by the corruptions of Men, especially when the times are generally corrupted. Luther had reason in his time, and as the case stood then, to decline a generall Synod of Protestants for unity in ceremonies (which some moved for) before the doctrine of Faith, and the substance of the Gospell was setled. He said the name of Synods and Counsels was almost als much suspected with him, as the name of free will, and that he would have the Churches freely and voluntarly to comply and conforme in externall rites, by following the best examples in these things, but by no means to be compelled to it, or snares prepared for the consciences of the weak. See Melchior Adamus in vit: Lutheri pag: 128, 129. But if Luther had found als good opportunity and als much possibility of attayning a right uniformity in Church government and Worship, as God vouchsafeth us in this age, I do not doubt, but he had been more zealous for it, then any of us now are, or if hee had been in Calvins stead, I make no question he had done in this businesse as Calvin did. So that we ought to impute it rather to their times and places in which they lived, then to the difference of their Spirits, that Luthers zeal was wholly spent upon the doctrine of Free grace. Calvins zeal did also extendit self to Discipline, about which Luther was unwilling to make any busines at all. But for further satisfaction to truly tender consciences, and that they may not fear we are leading them back again to Egypt, I desire that these particular differences between the Prelaticall Conformity, and the Presbyteriall uniformity according to the Covenant, may be well observed.
First, they did after the Heathenish and Popish maner affectat ceremonies, and a Pompous externall splendor and spectability, and made the Kingdome of God come with observation.Mentes humanae mirifice c piuntur & fascinā tur ceremo nialium splendore & p…mpa Hospin: epist: ante lib de orig: monacho. We desire to retain only the ancient Apostolicall simplicity and singlenesse, and we conceive the fewer ceremonies, the better, knowing that the minds of people are thereby inveagled and distracted from the spirituall and inward duties.
2. Much of the Prelaticall Conformity consisted in such things as were in themselves & in their own nature unlawful, and contrary to the word. Shew us the like in any part of our uniformity, then let that thing never more be heard of. Uniformity in any thing which is unlawfull is a great aggravation of the sin.
3 They conformed to the Papists, we to the example of the best reformed Churches, which differeth als much fr…m their way, as she that is dressed like other honest women distereth from her that is dressed like a whore.
4. The Prelatical conformity was for the most part made up of sacred ceremonies, which had been grossely and notoriously abused either to Idolatry or Superstition, and therefore being things of no necessary use, ought not to have been continued, but abolished as the brazen serpent was by Hezekiah.
But in our uniformity now excepted against, I know no such thing (and I am confident no man can give instance of any such thing in it) as a sacred Religious rite or thing which hath neither from Scripture nor nature any necessary use, and hath been notoriously abused to idolatry or superstition, if any such thing can be found, I shall confesse it ought not to be continued.
5. They imposed upon others and practised themselves ceremonies (acknowledged by themselves to be in their own nature meerly indifferent, but looked upon by many thousands of godly people, as unlawfull and contrary to the word) to the great scandall and offence of their brethren. Our principle is, that things indifferent ought not to be practised with the scandall and offence of the godly.
6. Their way was destructive to true Christian Liberty both of Conscience and practise, compelling the practise and conscience it self, by the meer will and authority of the Law-makers. Obedite praepositis was the great argument with them to satisfie consciences, Sic volo, sic jubeo, sit pro ratione voluntas. We say that no Canons nor constitutions of the Church can bind the conscience nisi per & propter verbum Dei, i.e. except in so far as they are grounded upon and warrantable by the word of God, at least by consequence, and by the Generall rules thereof. And that Canons concerning things indifferent bind not extra casum scandali & contemptus, i,e. when they may be omitted without giving scandall, or shewing any contempt of the Ecclesiasticall authority.
7. The Prelaticall ordinances were after the commandements and Doctrines of men, as the Apostle speaks, Col: 2, 22. compare Mat: 15. 9. But in vain do they worship me, teaching for doctrines the commandements of men. Where doctrines may fitly expresse the nature of significant mysterious ceremonies (such as was the Pharisaicall washing of hands, cups, tables, &c. to teach and signifie holines) all sacred significant ceremonies of mans devysing, we condemne as an addition to the word of God, which is forbidden no lesse then a diminution from it. Let many of those who object against our uniformity, examine whether their own way hath not somewhat in it, which is a sacred significant ceremony of humane invention, and without the word; for instance, the anointing of the sick in these dayes when the miracle is ceased, the Church Covenant, &c. For our part, except it be a circumstance, such as belongeth to the decency and order, which ought to appear in all humane societies and actions whether civill or sacred, we hold that the Church hath not power to determine or enjoyne any thing belonging to Religion: And even of these circumstances we say that although they be so numerous and so various, that all circumstances belonging to all times and places could not be particularly determined in Scripture, yet the Church ought to order them so, and hath no power to order them otherwise, then as may best agree with the generall rules of the Word. Now setting aside the circumstantials, there is not any substantiall part of the uniformity according to the Covenant, which is not either expresly grounded upon the word of God, or by necessary consequence drawn from it, and so no commandement of men, but of God.
Other differences I might adde, but these may abundantly suffice to shew that the Prelaticall conformity and the Presbyterian uniformity are no lesse contrary one to another, then darknes and light, black and white, bitter and sweet, bad and good.
And now having thus cleared the true nature and notion of Uniformity, that its altogether another thing from that which its opposers apprehend it to be, the work of arguing for it may be the shorter and easier, M•, Dell in his discourse against uniformity, argueth against it both from nature and from Scripture. I confesse if one will transire de genere in genus, as he doth, its easie to find a disconformity between one thing and another, either in the works of Creation, or in the things recorded in Scripture. But if one will look after uniformity in uno & eodem genere, in one and the same kind of things (which is the uniformity we plead for) then both nature & Scripture giveth us presidents not against uniformity, but for it. It is a maxime in naturall Philosophy, that motus Coeliest semper uniformis velocitate, the Heavens do not move sometime more slowly, sometime more swiftly, but ever uniformly. God himself tels us of the sweet influences of Pleiades, of the bands of Orion, of the bringing foorth of Mazaroth in his season, and of the other ordinances of Heaven, which all the power on earth cannot alter nor put out of course, Iob 38, 31, 32, 33. of the sea which is shut up within the decreed place, & within the doors and barres which it cannot passe, vers: 10, 11. And generally all the great works which God doeth there discourse of, each of them in its own kinde is uniforme to it self: So likewise, Psal: 104. Hath not God said, that while the earth remaineth, seed time and harvest, and cold and heat, and sommer and winter, day and night shall not cease, Gen▪ 8, 22. If there were not an uniformity in nature, how could fair weather be known by a red sky in the evening, or foul weather by a red and lou…ing sky in the morning? Mat: 16, 2, 3. If there be not an uniformity in nature, why saith Salomon, The thing that hath been, it is that which shall be, and there is no new thing under the Sun? Eccl. 1. 9. is it not an uniformity in nature that the St…rk in the heavens knoweth her appointed times, and the Turtle, and the Cran, and the Swallow observe the time of their comming, Ier. 8. 75. Is not that an uniformity in nature? Io. 4. 35. There are yet foure mone hs and then cometh harvest? As the Apostle saith of the members of the body which we think to be lesse honourable, upon these we bestow more abundant honour, 1 Cor. 12. 23, so I may say of these things in nature which may perhaps seem to have least uniformity in them (such as the waxing and weaning of the Moon, the ebbing and flowing of the Sea, and the like) even in these a very great uniformity may be observed.
As for Scripture presidents, There was in the old Testament a marvelous great uniformity both in the substantialls and rituals of the worship and service of God. For instance, Num. 9. 3. 'tis said of the Passeover, ye shall keep it in his appointed season: according to all the rites of it, and according to all the ceremonies thereof shall ye keep it. Exod. 12, 49. One Law shall be to him that is homeborn, & unto the stranger that sojurneth among you. Another instance see in the Sacrifices, Levit, first 7. chapters. Another instance Act. 15, 21. For Moses of old time hath in every city them that preach him, being raed in the Synagogues every Sabboth day. A fourth instance in the courses and services of the Priests and Levits, 1 Chron, 23, 24, 25, & 26. Luke 1. 8, 9. The like in other instances.
Of the Church of the new Testament, it was prophesied, that God would give them one way, aswell as one heart, Ier: 32. 39. that there shall not onelyonly be one Lord, but his Name one, Zack: 14. 9. Wee are exhorted to walk by the same rule, so farre as we have attained, that is, to study uniformity, not diversity in those things which are agreed upon to bee good and right, Phil. 3. 16. Doeth not the Apostle plainly intimat and commend an uniformity in the Worship of God, 1 Cor. 14. 27. If any man speak in an unknown tongue, let it beby two, or, at the most, by three, and that by course, and let one interpret, vers 33. for God is not the author of confusion, but of peace, as in all the Churches of the Saints, vers. 40. Let all things bee done decently and in order. Hee limiteth the Prophets to that same number, of two or three; even as he limiteth those that had the gift of tongues, vers, 29. And was it not a great uniformity, that he would have every man who prayed, or prophesied, to have his head uncovered, and every woman covered, 1 Cor. 11. Doeth not the same Apostle, besides the Doctrine of faith, and practicall duties of a Christian life, deliver severall Canons to bee observed in the Ordination and Admission of Elders and Deacons, concerning widows, concerning accusations, admonitions, censures, and other things belonging to Church policy, a, appeareth, especially from the Epistles to Timothy and Titus? And 1 Cor: 16. 1, 2. hee will have an uniformity between the Churches of Galatia, and of Corinth, in the very day of putting forth their charity. Now concerning the colection for the Saints, as I have given order to the Churches of Galatia, even so doe you, upon the first day of the week, let every one of you lay by him in store, &c. In the ancient Church, although there was not an uniformity in all particulars among all the Churches; for instance in the point of fasting, some fasting on the Sabbath, some not, some taking the Lords-Supper fasting, some after meals, which differences in fasting, gave occasion to the old rule: dissonantia …ejunii non dissolvit consonantiam fidei. Although likewise, there was a great difference between the custome of one Church and another, in the time and manner of celebrating the Lords-Supper. And in other particulars, as Augustine, Socrates and the Author of the Tripartite History, record unto us. Yet the Centuryes and other ecclesiasticall Historians, shew us in every Century, a great uniformity in those ancient times, even in very many things belonging to Church government, and forme of Worship. Neither can any man doubt of the great uniformity in the ancient Church: Who is not a stranger to the Canons of the ancient Councells. And although Irenaeus and others justly blamed Victor Bishop of Rome, for excommunicating the Churches of Asia, and the Quartodecimans, because of their disconformity, in keeping of Easter, yet the endeavoring of the nearest uniformity in that particular, was so farre from being blamed, that it was one cause (though neither the sole nor principall) of the calling and conveening the Councell of Nice, which Councell did not leave it arbitary to every one, to follow their owne opinion concerning Easter, but by their Canon determined, that it should not be keept upon the same day with the Jews, that is, upon the 14. day of the monethmonth.