Mixture of Scholastical Divinity with Practical Part 2, Treatise 2 · Answer
Answer.
This first limitation I borrowed from Dr … upon the text: for the examination of it we must distinguish of humane Ceremonies; they are of two sorts, Circumstantiall, or Doctrinall.
First, circumstantiall, such are the Circumstances of time or place, matters of order, decency, and the like. Now these are necessary in the generall, and the particulars may be determined by the Magistrate, or Church-officers v. g. that the publique assemblies be at such a convenient time of the day, in such a place, and that they be convocated by tolling of bells; that the Minister officiate in a grave habit, gowne, cloake, or coate, &c. Now though some of these may be by some causelesly imagined to be evill; yet they are not therefore to be forborne, if they be by lawfull command of the Magistrate, or Church, to be annexed with necessary duties; for necessary duties are not to be omitted for meere circumstances connexed with their performance.
Thus we are not to forsake, or refraine our publick assemblies, because some think there is some superstition in the places of them, our Churches, and the Convocation of them by bells, upon this ground, that both our Churches and bells have been abused by Papists. Dr Heylin [in a former edition of his Geography] relates this following story of Peter Du Moulin; that hearing how diverse English Ministers scrupled to officiate in a Surplice, he said, that he would willingly preach at Paris in a fooles coate, if leave could not be gotten of the King, upon any other condition. If this great light of France ever dropped such words, he had in them doubtlesse a very good, devout, and zealous meaning; but yet (under correction) I cannot see how his resolution can be accorded with that rule of the Apostle; Let all things be done decently; for it cannot as yet sink into my foolish head, how that a fooles coat is a decent garment to preach in. But this on the bie.
To proceed unto a second sort of Ceremonies, which we may call, for distinction sake, humane, Doctrinall, …; such as men institute, by their morall signification, to teach, v. g. the Crosse, Surplice &c: if these might lawfully, by any humane authority whatsoever, be unavoidably annexed with necessary duties, we should then soon resolve, that we are not then to abstaine from them; but the non-conformists ever held that no mortall wight whatsoever could lawfully urge, or presse the unavoidable connexion of such Ceremonies with necessary duties; and indeed they have very good reason against the Command of such a connexion; because it would have been against religion, and against charity.
First, against religion: they never granted them (as is still supposed) to be indifferent, but alwaies arraigned them as guilty of superstition, and will-worship; and so, manifest … against the second commandement, presumptuous additions unto the word, and ordinances of our Lord Jesus Christ, a setting of mans threshold by Gods threshold, and their posts by Gods posts, Ezek. 43. 8. and the justice of their accusation will be soon confessed by all learned, and unprejudiced men, that will with patience, and impartiality reade the reenforcement of their arguments by Parker, Didoclave, and Ames against all answers and replies whatsoever. The Prelates connexing of humane symbolicall ceremonies with duties and ordinances that are necessary, and commanded by the word of God, brings into my mind an artifice of Julian the Apostate: in the market places of Cities, he set up his own image, with the Essigies of the gods of the Heathen pictured round about, to the end, that whosoever should do civill reverence to the Emperours Image, might also seem to worship the gods of the Gentiles: and by the contrary, they who would not bow to the Gods of the Gentiles, might seeme also to refuse all due … to the Emperour. Thus the Prelates, of their own heads, most presumptuously have set up in Gods worship, and service, their own inventions, and have commanded them to be joined with the ordinances of Christ: so that hereby they drave many conscientious Ministers into a great strait, if, out of a lothnesse to loose the exercise of their Ministry, they conformed unto their Ceremonies, this they interpreted to be an approbation os them; and, if to avoid their Ceremonies, they did forbeare to baptize, to administer the Lords supper &c. then they accused them for neglect, and contempt of Gods Ordinances.
Secondly, it was against charity for the Prelates, so rigidly, and peremptorily to presse their paultry Ceremonies, as that unlesse men observed them they would not suffer them, by their good wills, to enjoy the precious Ordinances of Christ Jesus; and this can reasonably be denied by none, who think, that the soules of men may be damnified by the want of such ordinances: But to proceed unto a second restriction in the former edition.