Mixture of Scholastical Divinity with Practical Part 2, Excerpt and reply 37
Dr. Hammond. sect. 50. 51, 52, 53, 54.
What can be denied in this processe, I foresee not, yet when 'tis granted, one reserve Mr. J. hath still left him. For saith he, … it were granted that foreign signifies appointment or ordination, yet still it will be incumbent on the Dr. to prove that this extends not onelyonly to the customes and appointments of the Apostolicke Churches, but also to the Churches of the succeeding ages. And my answer to this will conclude this whole debate.
51. First then I acknowledge, that it is not here necessarily ordained by the …, that all the Churches of succeeding ages should institute Ceremonies in worship, for, provided those Ceremonies were once instituted, all that this text inforces, is uniforme obedience to them.
52. But then Secondly, When for many circumstances of Gods worship, there is no order particularly … by Christ and his Apostles, as in what gesture publicke supplication shall be addrest, in what, lauds and hymnes, and confession of the faith, &c. And yet the rule is given by them, that all shall be done according to appointment, and more over in other places, that obedience be paid to those superiors, which watch over our …; and when those rules are not given onelyonly to the persons that then lived in the Church of Corinth, &c. But to all that should ever live in that, and in all other Churches, it can not then be deemed, either that there were no superiors designed to succeed Christ, and his Apostles in the ordering of his Church, or that they should not foreign, set in order the things that were wanting, such as the … had left undisposed of, or that inseriors should not be bound to obey them …, when they thus gave order to them.
53. When we are commanded to obey our parents, civil as well as natural, by a Law given by God to Moses, or by Christ to his Disciples, can it be strange, that we that lived not in either of those ages should thereby be obliged, when God in his providence hath given Fathers of both kinds (as well as them) regularly presiding over us, and making use of that … that is presumed in all parents, viz. to give Commands, and expect obedience from their children? Certainely it cannot: and as little can it be doubted, either whether our ecclesiastical parents have power to institute in things omitted, & thereby remitted to their care by the Apostles, or whether we their obedient children, that are commanded to act foreign according to appointment, should from time to time be disobliged, and free to disobey them in … they appoint us.
54 'Tis granted him, if he please, that what Christ, and his Apostles have already prescribed, should not be repealed by …, that thus succeed them; should they … assume that power, they would not in so doing act foreign, whether regularly, or according to appointment; but for the foreign in which they have made no rules, but left order to Titus, &c. (i e. by parity of reason, to the Bishop in every Island) to make them, here what power is left them, may certainely with perfect safety be exercised by them, and that necessarily inferres our obligation to yeild obedience to their exercises of them.
Jeanes.
Here you explicate your meaning by first a concession. 2. By instances, and then you produce pretended arguments for the proof of the proposition which I say is incumbent on you to confirme.
1. You lay down a concession, I acknowledge, that it is not here necessarily ordained by the Apostle, that all the Churches of God in succeeding ages should institute Ceremonies in worship &c,
1. I cannot imagine to what purpose you lay down the grant, for notwithstanding it, you still hold, that uniforme obedience is to be yeilded by the members of each respective Church unto such Ceremonies in Gods worship as have been, are, or shall be appointed or commanded by any Churches in the ages succeeding the Apostles, and so still it will be incumbent upon you to prove, that custome and order are here taken in such a latitude, as that they include the customes and appointments of all the Churches of God in succeeding ages.
2. There is a difference betwixt institution and commandment or appointment of Ceremonies, for though every institution be a commandmentor appointment, yet every commandment or appointment is not an institution, and hence a Church in a place may command and appoint the uniforme observance of Ceremonies instituted unto its hand by the Church in a former age.
This pre supposed, I demand, whether you hold it here necessarily ordained by the Apostle, that all the Churche of God in succeeding Ages, should … institute Ceremonies in God, worship, or else appoint and command such as have been already instituted? If you thinke them all free, and disobliged from both institution and appointment of Ceremonies in worship, why then all … might lawfully have abstained from such both … and commandment, and if such abstinence were lawfull, I may, I beleeve, presume that it will be a very hard matter to prove such an abstinence to be inexpedient and against edification.
If you should say, that some, though not all, the Churches of God are obliged either to institute Ceremonies in Gods worship, or to appoint … command such as are already instituted, by precedent Churches succeeding the Apostles time, why then we shall justly expect that you should specifie or nominate such …, and give some reason for the appropriation of such an obligation unto such Churches, rather than unto others.
3. In your view of the Directory, page 19. you affirm that in the command of St. Paul, there is a proof of the more than lawfulnesse of foreign, prescription of Ceremonies in a Church, and of … therein: Now I thought that you were to be understood of all Churches, and then by more than lawfulnesse, I suppose, you had meant necessity: You say that foreign, the prescription of Ceremonies in a Church is more than lawfull, and hereupon I imagined that you affirmed it to be necessary; but it seems I was mistaken in your meaning: I shall therefore wait for a further explication of it, and therein I shall desire to know what you understand by the more than lawfulness of foreign, or prescription of Ceremonies in a Church? As also to be informed, whether you extend what you say of the prescription of Ceremonies in a Church unto all Churches? and if not, what reason you have for the restriction of it unto some Churches? and what these Churches are?
In the beginning of the 52 Sect. you perplex the state of the Question, by instancing in the circumstances of Gods worship, which are by the Non-conformists expresly excluded from the Question, for they limit it onelyonly unto humane religious Ceremonies. Now betwixt these and the circumstances of Gods worship, there is a great, and very wide difference.
1. Circumstances of time, place, order, and decency, &c. are necessary, and appointed in generall; but humane religious Ceremonies are not … in generall, as will soon appear when you goe about to prove such a necessity of them. It is impossible for Gods worship to be performed without some circumstances, but it is very possible for Gods worship to bee celebrated without any humane religious Ceremonies.
2. Circumstances of Gods worship, viz. a sitting time and place, a decent Pew and Pulpit, a fair and handsome cloath for the Communion Table, are not Worship; but humane religious Ceremonies are in their nature Worship, as being instituted to lift up Gods honour immediately in their use and end.
3. Things of … order require no ordering: Time and place require not other time and place to circumstance them aright; but now humane sacred Ceremonies are capable of time and place, and of being ordered.
4. Circumstances of time, place, order, and decency are common to religious, with civil actions; but religious Ceremonies are appropriated unto Gods worship and service.
But to come unto your own instances.
Your first instance is in the gesture, in which publick prayer is to be ….
But this instance is very impertinent: for
1. This is in the general necessary, so that it is utterly impossible for Prayer to be put up, but in some gesture or other; but the Ceremonies which Non-conformists oppose, are meere humane inventions, and so unnecessary in the generall.
2. We have, for the particular gesture in Prayer, sufficient warrant and direction from the light of Nature and Scripture, without any humane institution: But we have no direction in Scripture for particular humane Ceremonies: This is very well set down in Ames disp. about Ceremon. pag. 139. pag. 151. No … thing can with any colour be averred of Surplice, Crosse and the like. I doe not quote Ames, as if I thought you any thing valued what he said, but that the Reader might know the true state of the question, and that in the laying of it down you have not so much as consulted your adversaries.
But now to prevent as much as may bee the multiplying of needlesse Controversies betwixt us, I shall acknowledge that a Church may … the usage of any reverent, lowly, submissive gesture in publique supplications, when there is conveniencie for the usage thereof.
But yet it will not hereupon follow, that all things are to be done in the gestures of publique Prayer according unto the Churches appointment; for suppose the Church should prohibit in publique Prayers the gestures of kneeling, lifting up the eyes and the hands to heaven, I should conclude such an appointment of any Church whatsoever to be unlawfull, because contrary unto the expresse direction of Scripture.
Your second instance is impertinent too, for the gestures of Lauds, Hymnes and Confessions of the Faith, &c. is a matter of meer decency, and how … matters of meere decency are from the Ceremonies in question, I have declared a little before, I shall therefore now onelyonly adde these three things.
1. That a rational man may by meer light of Nature, without any institution, easily gather, what gesture is fitting, decent and agreeable unto these actions.
2. That notwithstanding this, the Governours or Officers of a Church may appoint in these actions any decent gesture or posture of the body, provided that by speciall institution they doe not put upon it any mysticall signification, and thereby make it a Worship.
3. That from this grant it can never be inferred, that in those gestures which are to bee … in Lauds, Hymns, Confessions of the Faith, all things are to bee … according to the appointment of Church Governours: and my reason is, because it is possible, that Church Governours may bee so irrational, as to appoint here undecent gestures, as that the people should lye along on their faces in singing of Psalmes of Praise, and in Confession of the Faith. Now an undecent gesture would be finfull, because against the Apostles prescription, Let all things be done decently.
In the last place proceed we unto those arguments, if I may so call them, which you have for confirmation of the proposition, which I say is incumbent on you to prove: If you have for this any arguments in this your discourse, they are, as I conceive, these three.
1. Because obedience must be paid to those Superiours, which watch over our souls,
2. Because the Apostle left order to Thus … set in order the things that were wanting.
3. Because we are commanded to obey our Ecclesiastical as well as naturall and civil parents: Now let the Reader apply unto each of these arguments the proposition that is to be proved, therefore foreign in the 1 Cor. 14. 40. is taken in such a latitude, as that it includes the appointments of all the Churches of God in succeeding ages, and the consequence will bee of an imperceptible validity.
The Reader may farther, if hee please, make another experiment touching these arguments, hee may try what they will conduce unto the principal conclusion, that the words of … are a proof of the more than lawfulnesse of prescription of such Ceremonies as ours in a Church; if by the help of them he can come nigh this conclusion of the Doctors, I will … that I have been grosly mistaken.
And this might … for answer unto these three arguments; but yet I shall for the further satisfaction of the Reader say something unto each of them apart.
The first is, because obedience must be paid to those Superiours which watch over our souls; the place is Heb. 13. 17. but this place will prove nothing for the humane institution of religions Ceremonies, because our Guides may rule over us without institution of such Ceremonies, and consequently wee may pay obedience to them without practise of such Ceremonies: The place is urged by Bellarmine for the Popes Coactive power to make Laws binding the conscience, and in Whitakers Answer thereunto, Tom. 2. page. 722. you may take notice of this passage; Non constituit … Jententia regnum Episcopis extra, aut supra Evangelium: non debent Episcopi suas traditiones aut leges, aut contra, aut extra, aut praeter Evangelium obtrudere. Obediendum ergo est, sed cum cautione, si praeeant illi in Domino, & nil suum tradunt: nam si hoc fecerit omittendi sunt, juxta illud, ctiamsi nes, aut Angelus e Coelo, evangelizet vobis praeter id quod vobis evangelizavimus, anathemae esto. Gal. 1. 8. Let the Reader consider whether our Ceremonies were not …, praeter Evangelium, besides the Gospel:
A second argument which you prosecute, Sect. 53, 54. is because Paul left order to Titus, to set in order the things that were wanting; such as the Apostle had left undisposed of, in which they have made no rules, and the same power you think is left, by parity of reason, to the Bishops in every Island:
For answer, foreign the things that were wanting were wanting in Crete, left undone, as it is in the Margin of our English Bible, and not in the … or rules which Paul gave to Titus: for that Titus was to keep unto the instructions that he had received from Paul, you might have seen, if you had had the patience to have read unto the end of the verse; … there the … points to him the rule he should walk by, hee was to … in order the things that were wanting in Crete, not of his own head, but according to the appointment of …; as I had appointed thee.
I might farther alledge, that Bishops (by whom you mean our Prelates) have not the same power delegated unto them, which Paul committed unto Titus: But I shall for the p … wave this, because it may occasion a long digression, and the … … is abundantly satisfactory, and from it we may conclude; that suppose Bishops had power left them to set in order things that are …, yet we may not thence collect, that they have power for institution of new doctrinal Ceremonies, besides those instituted by Christ and his Apostles, because however there may be many things wanting in their Churches, which may need reformation, yet there is nothing wanting in the Scriptures, which needs to be supplied by humane additions.
Your third Argument is drawn from the power of our Ecclesiastical parents and the obedience we owe unto them. It cannot be doubted, say you, either whether our Ecclesiastical parents have power to institute in things omitted, and thereby remitted to their care by the Apostles, or whether we their obedient Children, that are commanded to act foreign according to appointment, should from time to time, be … and free to disobey them in whatsoever they appoint us? Here we have no argument, but only a begging of the thing in question: It is not denied but that Ecclesiastical parents have power to appoint and dispose of such Circumstances of time, place, order, decency &c. … in their kind are necessary, but in particular determination do vary: But that they have any power to institute new … Ceremonies, of mystical signification, is a thing which you cannot but know to be constantly denied by your Antagonists, and therefore why you should … the contrary evident, and never attempt the proof of it, I cannot sufficiently wonder.
But perhaps you have an argument couched in these words, it cannot be doubted &c. whether our Ecclestastical parents have power to institute in things …, and thereby remitted to their … by the Apostles.
But pray, Sir, do you in earnest think, that if things be omitted by the Apostles, they are by them hereby remitted unto the care of Ecclesiastical parents in succeeding ages? Every one will confesse that it sounds like a very strange proposition: however, you cannot expect that I should swallow it, until you bring … confirmation of it.
By this the Reader is, I hope, satisfied, that though your reading of foreign, according unto appointment, were to take place, yet you have brought nothing to prove that, which you were justly called upon for proof of, viz. that appointment, was to be taken here in this place of the Apostle in such a latitude, as to comprehend humane, as well as divine appointment.
But though you faile in your proofes, your adversaries the non-conformists are before hand with you, for they have proved that mens institution of religious Ceremonies omitted by Christ and his Apostles is a most plaine detraction and palpable derogation, from
1. The all-sufficiency of the Scripture.
2. Perfection of Gods ordinances.
3. Fidelity of Christ in his prophetical office.
And lastly from the all-fulnes of his Kingly office.
I foresee that it will be alledged, that all these arguments are long ago answered, and unto this I shall at present onelyonly give this short Reply, that they have been vindicated from all answers, as by others, so especially by Ames, and that this vindication of them remains unto this day unanswered.
However, I shall stay a while upon two places in Deuteronomy, which the Non-… usually urge against our Ceremonies, and examine an answer which the conformists gives thereunto, because this examination will conduce very much unto the learning of the truth in the controversy of Ceremonies: the places are Deut. 4. 2. Ye shall not adde unto the word which I command you, neither shall you diminish ought from it, that ye may keep the Commandements of the Lord … God which I command you. And cap. 12. 32. What thing soever I command you, observe to do it: Thou shalt not adde thereto, nor diminish from it.
Unto these two places, the conformists answer by distinguishing of the parts, and the Ceremonies of Gods worship; it is unlawful, say they, to adde unto the parts of Gods worship instituted by God, but 'tis lawful to adde unto … Ceremonies of worship that are instituted by God.
Unto this answer I thus reply.
1. Moses sealed up with this prohibition not onelyonly the moral, but also the Ceremonial Law; it was unlawful then, to adde … the Ceremonial Law of Moses; and why should it not be as unlawful now, to adde unto the Ceremonial Law of …? vis hujus consequentiae, … …, … ex …, quod non minus nunc quam tunc rationem … … certis septis: … … cancellis circumscribi opus sit, ne in rebus … lasciviat, aut in … delabatur.
2. The Scripture is a rule of even Ceremonies in Gods worship, for it gives prescriptions and directions in the new Testament concerning the Sacraments of Baptisme and the Lords Supper; now if it doth not prescribe all Ceremonies requisite and convenient, then 'tis onelyonly a partial and imperfect rule of Ceremonies in Gods worship; but we, for our part, think so honourably of Scripture, as that we cannot but hold it to be a perfect … and total rule of Ceremonial as well as moral worship, it is able to perfect the man of God, & throughly to furnish him unto all good works, and so unto all Ceremonies, that are good workes.
A third reply is, that the members of this distinction are not opposite, … the members of every good distinction should be, for Ceremonies of worship though they be not parts of that worship of which they are Ceremonies, yet they are parts of worship in general, for
1. Worship is divided into moral and Ceremonial, so that Ceremonial worship is a subjective part of worship, a sort and kind of worship.
2. Mosaical Ceremonies under the Law were, and the Sacraments under the Gospel are parts of worship: the distinction then betwixt the parts, and religious Ceremonies of …, is an artless and false distinction. To make this yet more evident, I shall propound some arguments, by which the Non-conformists prove our Ceremonies to be external worship, for then it will follow, that they are parts of Gods worship.
1. Those external Ceremonies whose proper use is the honouring of God, are external worship: But our Ceremonies are such, and therefore they are external worship.
2. All external Ceremonies in their nature, formally elicited from religion, are external worship: But our Ceremonies are such, and therefore they are external worship.
This argument I find thus varied in a nameless author that hath collected twelve arguments against our Ceremonies.
All mere and immediate actions of religion are parts of divine worship.
But all religious Ceremonies, such as ours, are mere and immediate actions of religion.
Therefore they are parts of divine worship.
And these arguments might serve to evidence, that our Ceremonies, the surplice. Crosse &c. Are imposed and used as parts of Gods worship, though for want of a due and right author or efficient, they are false and unacceptable …: But to return unto the Doctor, from whom I may seem to have digressed.