The Unreasonableness of Separation, Part 3 · Section 28
Sect. 28. And thus it is in many of the Ceremonies of the Roman Church, Bellarm. de effectu Sacra. l. 2. c. 31. Sect. tertia.which their Divines assert to have a purifying and cleansing faculty as to the Souls of men; not for justification of men from mortal sins, but for other spiritual effects, and taking away the guilt of venial sins. For say they, no doubt they are effectual for the ends to which the Church appointed them, and of this, there is no dispute among Catholicks. And withall, they add, That it is probable that the Church hath power to appoint Ceremonies in such a manner, that they may produce these effects, ex opere operato, as the Sacraments do justification, because Christ hath left it in the power of the Church to apply his merits for lesser effects, having appointed the Sacraments himself for the greater. But Bellarmin thinks this latter part disputable concerning the opus operatum of Ceremonies; but as to the former, viz. by way of impetration, he saith, it is past all doubt among Catholicks. So, as to the sprinkling of Holy Water, Bell. de cultu Sanct. l. 3. c. 7. § Nota.Bellarmin saith, it is no meer significant Ceremony; but it is effectual for the blotting out of venial sins; and he quotes Saint Thomas, and Dom. à Soto, and Gratian for it; who produceth the Canon of Alex. 1. whereby it appears it was first instituted ut eâ cuncti aspersi sanctificentur & purificentur; that all that were sprinkled might be sanctified and purified by it.Benedict. Salis ad aquam lustral. Pastoral. de Sacr. Bap. In the prayer of Consecration for the Salt to make holy Water, one expression is, that it might be wholsome both to Body and Soul; Azor. Instit. Moral. l. 4. c. 11.and the Water is consecrated to drive away the power of the Devil. Azorius saith, that holy Water cleanseth venial sins, Greg. de Valent. To. 4. disp. 7. q. 4. puncto 1.ex opere operato, and drives away Devils. Greg. de Valentia agrees in the thing, but is not so peremptory in the manner. But Marsilius Columna hath written a whole Book of the admirable effects of this Ceremony. Marsil. Columnae Hydragiologia. Bell. de Imag. l. 2. c. 30.And so for the sign of the Cross, Bellarmin attributes wonderfull effects to it, for driving away Devils and Diseases, and sanctifying the things it is applied to: Thyrae. de locis infest. p. 3. c. 68.and he saith, it hath power against the Devil ex opere operato. Pet. Thyraeus the Iesuit, attributes a proper efficiency to the sign of the Cross against the power of the Devil. Thesaur. Cathol. To. 1. l. 2. art. 9.Coccius saith it is a terrour to the Devils, and very beneficial to mankind. Which makes me wonder at Dr. Ames his disingenuity, when he would go about to make the Doctrine of our Church about Ceremonies not to differ from that of the Church of Rome. Fresh Suit against Cerem. p. 70. p. 427. Cassand. Consult. art. 7. & 9.It is true, Cassander and some few others, talk at another rate; and Cassander himself saith, the best men on both sides were agreed about these matters. But we are not to take their general sense from such as Cassander; especially when their publick Offices speak the sense of their Church better than Cassander. Greg. de Valentiâ indeed,To. 4. disp. 3. q. 1. p. 4. saith, it is a lie that they attribute as much to Ceremonies as to Sacraments: and in truth they do it not; for they attribute Iustification to the Sacraments, and the expiation of the remainder of venial sins to the use of Ceremonies. However, since they attribute so spiritual effects to them; it is an argument they look upon them as real parts of Divine Worship, as much as they do on Prayer, with which they compare them in point of efficacy. But with what face can this be objected against our Church; which utterly rejects any such spiritual efficacy, as to the Ceremonies that are retained among us; and declares that they are no otherwise received in our Church, Preface to the Common-Prayer. Can. 30.than as they are purged from Popish Superstition and Errour. And therefore all opinion of merit and spiritual efficacy is taken from them; which do make them to be parts of Divine Worship; which being removed, they remain onelyonly naked Ceremonies, i. e. as Cassander well expresses it, Words made visible, or teaching Actions; whose design and intention being towards us, and not towards God, they cannot be thought to be made parts of Divine Worship, although they be used in the performance of them. As if the Christians in the East did wear the b…dge of a Cross upon their Arms, at some solemn days, as on good Friday at their devotions, to distinguish them from Turks and Iews; would any one say, that they made this badge a part of Divine Worship? But when they see the Papists on that day using the most solemn postures of adoration to the Crucifix, they might well charge them with making this a part of Divine Worship. So that the distinction between these two, is not so hard to find, if men apply their minds to the consideration of it.
2. Men may make Ceremonies to become parts of Divine Worship if they suppose them unalterable, and obligatory to the Consciences of all Christians: for this supposes an equal necessity with that of Divine Institution. If men do assert so great a Power in the Church, as to appoint things for spiritual effects, and to oblige the Consciences of all Christians to observe them; it is all one as to say, the Church may make new parts of Worship. But this can with no colour be objected against a Church which declares as expresly as it is possible, Preface to Common Prayer.that it looks on the Rites and Ceremonies used therein, as things in their own nature indifferent and alterable; and that changes and alterations may be made, as seems necessary or expedient to those in Authority; And that every Country is at liberty to use their own Ceremonies;… and that they neither condemn others nor prescribe to them What can more express the not making Ceremo… any parts of Divine Worship than these things d… And thus I have at once shewed, what we mean by substantial parts of Divine Worship, and that our Church doth not make any human Ceremonies to be so.