Abolishing of Things Abused to Superstition and Idolatry, Tract · Section 2
Sect. 2.
IN the proſecution of the point I ſhall make uſe of this Method. I ſhall ſhew, 1. That it is indeed, the will of God that abuſed things ſhould be aboliſhed. 2. What thoſe things are, that upon their being abuſed, muſt be aboliſhed. 3. To whom this work do's belong, whether to the civil Magistrate, or every particular Chriſtian. 4. After what manner it muſt be carried on. 5. When it muſt be done. 6. I ſhall lay down ſome Cautions, or reſtrictions. 7. Anſwer Objections. And 8. Proceed to the uſes; all which I ſhall endeavour the diſpatch of with due conciſeneſs and brevity. And,
Firſt, That it is the will of God that things abuſed in corrupt and falſe worſhip ſhould be laid aſide, appears from various grounds.
2. From the many expreſs precepts and commands, he hath delivered to us in Scripture, whereby he hath obliged us to udnertake the work, and imploy our ſelves as often as there is occaſion in the management of it. We are not to look upon it as a thing at our own choice, that we may either do, or not do; no, it's a thing of another nature, and ſo in the iſſue we ſhall find it. There is ſcarcely any duty he requires of us in his whole Word, that he calls for more plainly and frequently, or urges with greater importunity and earneſtneſs, than he does this.Exod. 34.13. Numb. 33.52. Deut. 7.5 12.2. Gen. 35.2. Iſa. 30.22. Hoſ. 2.16. Ye ſhall (ſaith he) destroy their Altars, break their Images, and cut down their Groves. And, yee ſhall deſtroy all their Pictures, and all their molten Images, and quite pluck down all their high places. And, yee ſhall deſtroy their Altars, and break down their Images, and cut down their Groves, and burn their graven Images with fire. In theſe and ſuch like places, he hath commanded us to do it, and he will have us look upon his command as a ſufficient warrant to ſet upon the work. When men deliver their commands to us, we muſt take them under examination ere we obey them; but we muſt not deal ſo with his, but muſt as ſoon as ever we have receiv'd them, ſet upon the obſervance of them. This he requires from us, and we both may and ought to do it. If he command Abram to kill Iſaac, Gen. 22.2. Joſh. 6.27. Hoſ. 1.2.Joſhuah to deſtroy the Cananites, Hoſea to lye with Gomer, they muſt do it. He is the ſupreme Lord, who hath the diſpoſal of all perſons and things in his own hands, and therefore he expects we ſhould cloſe with his command as ſufficient to authorize and juſtifie our undertakings in the moſt harſh and doubtful caſe whatſoever. Were there any ſuperiour power, then we might ſtick at his appointments; but ſince he is the great and ſoveraign Lord, we muſt without any contradiction, or haeſitancy, comply with them, otherwiſe, we lay our ſelves under the guilt of no leſs than inexcuſable diſobedience.
2. From the comfortable promiſes he hath made to incourage us to it. Such is the indiſpoſition of our natures to holy ſervices, that where the naked ſenſe of duty will not move to action, the hope of reward will; and therefore in complyance with our weakneſs, he does not only lay precepts before us, but likewiſe promiſes, wherein he ingages, that if we will do our duty, and be faithful, he will do great things for us.Numb. 33.52, 53. See Trem. & Jun. in loc. And as he deals thus with us in other caſes, ſo particularly in this we have now before us. Having commanded the Iſraclites that they ſhould drive out all the Inhabitants of the land from before them, deſtroy their Pictures, overthrow their molten Images, and pluck down their high places, he adds by way of promiſe, Yee ſhall diſpoſſeſs the Inhabitants of the land, and dwell therein. And the Prophet Iſaiah ſpeaking to the Church in after times, ſaith,Iſa. 30.22, &c. Yee ſhall defile the covering of thy graven Images of ſilver, and the ornament of thy molten Images of gold: thou ſhalt caſt them away as a menſtruous cloth, thou ſhalt ſay unto it, get thee hence. Then he ſhall give the rain of thy ſeed that thou ſhalt ſow the ground withall, and bread of the increaſe of the earth, and it ſhall be fat and plenteous: in that day ſhall thy Cattel feed in large paſtures, &c. Here we have an accumulation of promiſes, the ſubſtance whereof is this, that if we will hearken to what he hath required in his law, and in obſervance thereof, will cordially and vigorouſly appear againſt the monuments of Idolatry, and throw them away from us with ſcorn and contempt, as a true hearted zealous people ought to do, then he will open the fountains of his goodneſs, and let out ſtreams thereof upon us. Then he will bleſs us with plenty of proviſion both for man and beaſt, give us victory over our enemies, and fill our hearts with joy. As far as the light of the Sun exceeds that of the Moon, or as far as the light of the Sun would exceed it ſelf, were it ſeven times brighter, ſo far will he cauſe our future joy to exceed our former. And he does not only promiſe temporal benefits to it, but pardon of ſin, justification, with the benefits flowing therefrom.Iſa. 27.9. By this (ſaith he) ſhall the iniquity of Jacob be purged, and this is all the fruit to take away his ſin: when he maketh all the ſtones of the Altar as chalk ſtones that are beaten in ſunder, &c. q. d. When my people ſhall heartily and unfeignedly repent, and evidence as much by their vigorous ingaging and appearing againſt Idolatry with the monuments and incitements thereof, then will I purge away their iniquity, and take away their ſin. Thus does he out of the earneſt deſire he hath, we ſhould ſet upon the work, allure and intice us to it.
3. From the terrible threatnings he hath pronounced againſt us to terrifie and affright us to it. Sometimes when a promiſe will not move, a threatning will, and therefore he uſes both. He told the Iſraelites (and us in them) that if they would not drive out the Cananites, Numb. 33.55, 56.deſtroy their Pictures, break their Images, and pull down their high places, they ſhould be pricks in their eyes, and thorns in their ſides, and ſhould vex them in the land wherein they ſhould dwell; nay, that he would do unto them what he thought to have done to their Enemies, that is, root them out, deſtroy them, and make an end of them. He deals plainly with them: he ſets before them life and death, telling them that if they would obey, and do as he required, they ſhould live and be a flouriſhing and happy people; but if otherwiſe, that they ſhould dye, and periſh, and come to ruin.
4. From the ſolemn and laſting commendations he hath beſtow'd upon ſuch, as have done it. Such is the contentment he takes in it,Exo. 32.20. 2 Kings 23.4. Serpens aeneus laudatiſſimo exemplo, ab Ezechia ſublatus ſuit. Ti…en. Syntag. p. 256. Rev. 2.14. that when any of his Servants do perform it, he records the fact, and praiſes them for it. Moſes, Hezekiah, Joſiah, with other of the Hebrew VVorthies, did eminently here…n, and he hath ſet it down in the ſacred story, where it is dayly read to their renown and …raiſe; ſo that whiles the names of Jerob…am, Ahab, Ahaz, and ſuch like idolatrous Printes ſtink in the noſtrils of all good men, their's …re as a fragrant ointment poured forth.
5. From the ſharp reprehenſions he hath uttered to ſuch as either through ſloathfulneſs, timerouſneſs, or the like, have omitted to do it. Amongſt other things that Chriſt blames the Paſtor of the Church of Pergamus for, this is one, that he tolerated ſuch as were for the …ating of things ſacrificed to Idols. Though he …iv'd in a bad place, even where Satan had his …eat; and in a bad time, Gilleſp. Aarons rod. p. 280. Milton of Civil Power in Eccl. Cauſes, p. 53.even whe… Antipas …he Martyr was ſlain, yet that excuſed not the neglect of his duty. He ſhould have exercis'd himſelf in the conſcionable diſcharge of that, and have left the iſſue to him, who hath taken upon him the protection, as well as the direction of his Church. VVhether he failed in the neglect of diſcipline or admonition only, I leave to others, whoſe buſineſs it is, to determine. This is certain, he did not appear againſt abuſed things, and thoſe who were for them, as a faithful Miniſter ought to have done, and for this he is blamed. Let our dangers and diſcouragements be what they will, we muſt do our duty, knowing that he who ſets us on work, both can, and will bear us out.
6. From the great rewards he hath beſtowed upon ſuch as have done it. Not looking upon his approbation or commendation as ſufficient,2 Kings 10.30.13.1, 9.14.16, 29.15.12, 13. he hath beſtowed high and eminent rewards upon ſuch as have been active herein: witneſs Jehu; though he were but a bad man, yet becauſe he obeyed him in this buſineſs, he promiſed him the Throne of Iſrael to the 4th. generation. And what he promiſed, he afterwards performed; for upon his death reign'd Jehoahaz his Son, then Joaſh his Grand-ſon, after, Jeroboam his great Grandſon, and after him Zechariah the fourth from him, upon whoſe deceaſe the Scepter departed from his family (and paſſed into the hands of Shallum the ſon of Jabeſh) and ſo the promiſe made unto him being fulfilled, the Holy Ghost cries out, This was the word of the Lord, which he ſpake unto …ehu, ſaying, Thy Sons ſhall ſit on the Throne of Iſrael to the fourth generation; and ſo it came to paſs: whereby we ſee God is ſo far pleaſed with the deſtroying of Idolaters and Idolatry, that he rewards it even in wicked men, though not with eternal, yet with temporal bleſſings, and thoſe of the higheſt ſort.
7. From the ſevere puniſhments he hath inflicted upon ſuch as have neglected to do it. Let men be never ſo d…ar to him, yet if they either refuſe or neglect to do it when they have power and opportunity, he is diſpleas'd with them, and puniſhes them. Though Solomon was a man greatly reſpected by him, as his name Jedidiah imports,2. Sam. 12.25. yet in regard he exerciſed not that ſeverity againſt Idols he ſhould; but in complyance with his ſtrange VVives built high places to them, he was ſo incens'd againſt him, that he interrupts his peaceable and flouriſhing reign, ſtirs up Hadad, Rezon, and other adverſaries againſt him;2 Kings 11.4. &c. nay rends the Kingdom it ſelf from him.
8. From the concurrent judgements of the moſt holy, learned, orthodox VVriters the Church of God hath had ſince the Apoſtles times. Though the beſt of men not ſecur'd againſt it by divine inſpiration and direction, are (as all ages witneſs) fallible, and ſubject to miſtake, yet it is a conſiderable inducement to us to believe that what is held forth is the truth, when it is witneſſed, and that upon probable and fair grounds, by the unanimous teſtimony of ſuch eminent perſons. And thus it is in the preſent caſe; the ableſt and choiceſt men the Church hath afforded, have given their expreſs and full ſuffrage in behalf of the point in hand. August. Calvin. Martyr, Wolphius, See Lincoln. Abridg. p. 24.Lavater, Sadeel, Fulk, Rainolds, Perkins, do all teach, that ſuch things as have been abuſed in ſuperſtitious and idolatrous ſervices, ought to be aboliſhed and laid aſide; and for confirmation thereof urge the very Text, I am now upon, which they judg'd to hold forth ſo much. Theſe great names Dr. Morton found in the Abridgement he had to deal with, but chooſe what was the matter, thought it not convenient to return any anſwer. Dr. Burgeſs his ſecond, Rejoynd. ch. 4 ſect. 6. p. 453.ſaith, it would have been unreaſonable then to have done it. But why ſo? was not this inſtance of Hezekiah alledged ſeaſonably enough in the Abridgement? and was it not ſeaſonable to give the judgements of ſuch learned men upon it? and was it not as ſeaſonable for the Defendant, if he could, to make ſome anſwer? But in caſe the Defendant thought it unſeaſonable, how as the Rejoyner, did not undertake it, eſpecially ſeeing the Replyer charges the Defendant with the neglect of it?Ames. Freſh Suit. part 2. p. 400. Some concern'd in the buſineſs, expected it from him; but in vain. Now this would ſhrewdly tempt an indifferent perſon to think there was more in theſe teſtimonies than either the Defendant or Rejoyner could well tell how to anſwer. To theſe I might by way of ſupply add divers others, but ſhall at preſent offer you only two or three, Haec autem non ſic dico ut patrociner Papiſticis ſuperstitionibus, &c De Trad. p. 696.and give you their own words. Muſculus having ſhew'd what ttraditions are to be kept, and what not, adds, I ſpeak not theſe things ſo as to patronize Popiſh Traditions, Rites, and Worſhips, God forbid: and I call them Popiſh Traditions, which either of their own Nature, or by abuſe: are ſerviceable to Popiſh impiety, ſuperſtition and blindneſs. And a little after ſpeaking of the Iſraelites abuſing the brazen Serpent to idolatry, ſhews how Hezekiah aboliſh'd it. And Farell writing to Calvin about a Popiſh fellow whoſe name was Carolus, ſaith,Cumque Sanctus Rex Hezekias, &c. Ep. Calv. 49. Regula eſt illa a diaphora, non neceſſaria, &c. vol. 1: Expl. Decal. p. 1346. Princes may learn from Hezekiahs aboliſhiug the brazen Serpent, what they are to do with thoſe rites which idle men have ſet up, and added ſignifications to, according to their own pleaſure. Nay Rivet to mention no more, ſaith, it is a rule, that things indifferent not being neceſſary, when they are polluted with groſs idolatry are to be aboliſhed. VVhat authority then, theſe men are of, it is wholly ours in this buſineſs. They are clear and peremptory, that ſuch things as are not of neceſſary uſe, and be, or have been made ſerviceable to corrupt ends and purpoſes, are not only to be detested, but aboliſhed.
9. From the Doctrine of our own Church, which hath openly declared that ſuch things as have been abuſed are to be laid aſide,Def. part. 1. ch. 20. Serm. in Phil. 2.20. p. 316. Def. of Perk. part 1. p. 165. Appeal, l. 1. c. 2. ſect. 25. Eccl. Pol. l. 5. ſect. 65. as being thereby rendred unfit for further uſe. Biſhop Jewell in the common defence which he wrote in her behalf, ſpeaking to the Papists of certain of their ceremonies, ſaith, Theſe ceremonies ye have ſo abuſed, that unleſs we will greatly offend, we cannot any longer retain them. To the ſame purpoſe ſpeaks Biſhop Andrews: whatſoever (ſaith he) is taken up at the injunction of man, when it is drawn to ſuperſtition, cometh under the compaſs of the brazen Serpent, and is to be aboliſhed. Hereunto I might add what is delivered by Abbot, Morton, Hooker, to the ſame purpoſe; but waving ſuch private, though very conſiderable teſtimonies, I ſhall offer you one or two of a more publick and authentick nature. The Church of England in one of her Homilies, Againſt the peril of Idolatry Serm. 2.diſcourſes at large both from Scripture and Antiquity, againſt the Monuments and occaſions of idolatry; and amongſt other paſſages, ſhe alledges that of Epiphanius Biſhop of Salamine in Cyprus, who entring into a Church, and finding an Image on the door, took it and tore it in pieces, willing the Keepers of the Church to give it to a poor man, who was lately dead, and wind him in it. This ſhe do's not only alledge, but approve of, telling us, that what Epiphanius did, he did it in imitation of good King Hezekiah, who brake the brazen Serpent to pieces, and burn'd it to aſhes. And as if this were not ſufficient, ſhe do's in the diſcourſe prefix'd to the preſent Liturgy, render this as the weightieſt cauſe of aboliſhing certain of the ceremonies that they have been ſo far abuſed, partly by the ſuperſtitious blindneſs of the rude and unlearned, and partly by the unſatiable avarice of ſuch as ſought more their own lucre than the glory of God. Now if abuſe either already committed, or likely to be committed, be a ſufficient reaſon, as ſhe here contends, it is, wherefore Images and certain ceremonies ſhould be aboliſhed, it muſt needs be a ſufficient reaſon wherefore other things of the like nature, in caſe they either have, or are in danger to fall under it, ſhould alſo be aboliſhed.
10. From the determinations of our own Kings and Parliaments, who among the ſtanding Laws of the Nation have made proviſion that the reliques of Idolatry ſhould be deſtroyed. Amongſt other Injunctions of Qu. Eliz. this was one,Injunct. 23. that all monuments of Idolatry and ſuperſtition ſhould be ſo utterly extinguiſhed and destroyed, that there ſhould remain no memory of them either in our Churches or houſes. with which the ſucceeding Laws ſo far complyed, that the Stat. 3 Jac c. 5. impowers Juſtices of Peace, Mayors, Bailiffs, and chief Officers of Cities and Towns corporate, to ſearch the Houſes and Lodgings of Popiſh Recuſants, for Popiſh Books and Reliques, and if they find any ſuch Books and Reliques, or any Altars, Pixes, Beads, or Pictures, to deface and burn them. This Law hath in part been put in execution, and if it had been wholly, as it hath been in part, the worſhip of God had been preſerved more pure, and the Proteſtant intereſt had been more ſafe, than now it is; but as Rome was not built, ſo neither was it to be deſtroyed in a day; and therefore we are not without hope, that notwithſtanding preſent delays, God in time will perſwade and excite our Governours, to go on in the work ſo happily begun, and cleanſe his houſe from defilement.
11. From the Conceſſions of the Papiſts themſelves, who, as all know, are the greateſt retainers and uſers of abuſed things of any people in the world, having in a manner made it their buſineſs to gather up almoſt whatever either Heathens, Jews, Turks, or others have defiled.Si nonnulli ex praedeceſſorib. noſtris fecerunt aliqua quae illo tempore potuerunt eſſe ſine culpa, & poſtea vertuntur in errorem & ſuperſtitionem, &c. Grat. diſt 63. Cap. Quia ſancta. The Canon Law, notwithſtanding all the chaff that is in it, tells us from Pope Stephan, That if our Predeceſſors have done ſome things which at that time might be without fault, and afterwards are turn'd to error and ſuperstition, we are taught by Hezekias his breaking the brazen Serpent, that poſterity are to deſtroy them without delay, and with great authority. VVhichWhich paſſage holds forth theſe two things, containing the ſubſtance of what I am pleading for: Firſt, that things lawfully inſtituted being abuſed to error and ſuperſtition, are to be deſtroyed: and then, that Hezekiahs breaking in pieces the brazen Serpent do's oblige us thereunto. VVhence we ſee, that rather than God will ſuffer his truth to want teſtimony, he will extort it from the mouths of his adverſaries themſelves, and make them bear witneſs to it. Rather than Iſrael ſhall not be bleſſed he'll make Balaam to do it; Rather than the death of Chriſt ſhall not be ſufficiently foreſhew'd, he'll make Caiaphas to do it; and rather than abuſed things ſhall want accuſers to appear againſt them and implead them, he'll make Antichriſt the very Patron thereof, to do it. Now if this Doctrine of the Canon Law were put in execution, what work would it make in the Papacy? what alteration would it make in Churches, Chappels, and other places? Tiber it ſelf would ſcarcely be a ſufficient Kidron to receive all the Altars, Images, Croſſes, and other traſh that would then fall into the hands of Juſtice.
12. From that kind of reaſoning which we term a Minori ad Majus; it is his pleaſure that ſuch things ſhould be aboliſhed as have been abuſed in miſcarriages and proceedings of a lower nature, than ſuch high matters as ſuperſtition and idolatry can reaſonably be thought to be. Thus his ſervants both in former and latter times, have underſtood him; and therefore when they have obſerv'd ſomethings to be abuſed, though they were not ſtain'd with ſuch high matters as ſuperſtition and idolatry, yet they took themſelves bound to lay them aſide, and accordingly did it; as I ſhall ſhew in ſeveral inſtances.
1. The Chriſtian Church leaning too much on her own wiſdom, hath inſtituted and ſet up ſeveral Officers and orders of perſons not appointed by the Word; but after a time ſeeing the groſs and inſufferable abuſes that attended them, ſhe thought fit to appear againſt them, and aboliſh them. Socrates tells,Hiſt. Eccl. l. 5. c. 19. that the Biſhops, from the time the Novatians ſepated from the Church, and refus'd to communicate with thoſe who under the perſecution of Decius, had faln from the faith, thought fit to appoint certain Prieſts to take the confeſſions of ſuch as had ſo faln: which after they had done, it happened that a certain Noblewoman coming to a penitentiary Prieſt, and confeſſing her post-baptiſmal ſins, amongſt other things which ſhe acknowledged her ſelf guilty of, ſhe told him that a certain Deacon of the Church, had been too familiar with her. Upon notice hereof, great ſtir was made; the buſineſs was diſcuſs'd to and fro, and the Deacon thrown out of the Church. But this was not all, Eudaemon taking notice of the diſgrace that hereby befel the Clergy, and for preventing of the like for the future, adviſed Nectarius Biſhop of Conſtantinople to lay the penitentiary Prieſt aſide, which was accordingly done.foreign. p. 692. This my Author tells me he had from Eudaemons own mouth. Now if the penitentiary Prieſt were laid aſide, for the fault committed by the Deacon, what would have become of him, had he been found guilty in his own perſon? And if one fault be ſufficient, for the throwing of a perſon, nay an office of long ſtanding in the Church, aſide, what are many?Controv. part. 1. contra Duraeum l. 5. p. 134. Furthermore, Dr. Whitaker diſputing with Duraeus of religions orders, minds him how the ſelected Cardinals wrote to Paul 3d. acquainting him that the abuſe of them was ſo great, that they thought all conventual orders were to be laid aſide. Nay the Jeſuites themſelves, notwithſtanding all their plauſible inſinuations, have by ſeveral Nations, like a company of Vipers been thrown out from amongſt them.Further Diſcovery &c. Ep. ed. p. 2. The Janſenist ſolliciting the States of Holland to rid their hands of them, tells them, that the Republique of Venice looking on them as a publick contagion, baniſhed them their territories, in theſe imperious terms; Be gone, carry away nothing with you, and never return. And he alſo inſtances in England, France, nay the States themſelves, as having in times paſt exerciſed no leſs rigor towards them. And the truth is, ſo many and great are the miſchiefs which they work in the world, that its a wonder that all Princes and States, inſtead of protecting and ſhewing them favour, do not proceed againſt them as the known enemies of common peace and honeſty. Were it needful I might multiply inſtances of this nature, but theſe I have here ſet down may ſerve to intimate, what opinion great and wiſe men, of different callings and perſwaſions have had of ſuch kind of Officers and orders of perſons, and what courſe they have taken with them. They judg'd it moſt convenient both for the vindicating of Juſtice, and the preventing of miſcarriages for the future; to remove and lay them by.
2. The Primitive Chriſtians did for a ſeaſon to the Euchariſt add their Love feaſts, the end whereof was ſpiritual rejoycing, with the preſervation and increaſe of charity and friendſhip; but in time they fell ſadly to pervert and abuſe them, turning them into occaſions of very great diſorders, which Paul obſerving amongſt the Corinthians, blames them for it, and charges them to lay them aſide.2 Cor. 11 21, 22. In eating (ſaith he) every one taketh before other his own Supper, and one is hungry, and another is drunken; what have ye not houſes to eat and drink in? The Jews (and the Heathens likewiſe) had a double kind of feaſting; the one was wholly, and altogether of a civil nature, having no relation to their Sacrifices, and was called foreign from the liberal drinking uſed at it.Ester. 5.6. Iſa. 29.1. Dout. 16.14. Quaſi char. tatis Chriſtianae Symbola & vincula, in loc. See. Juſt. Mart. Apol. 2. p. 97. Ed. Morell. &c. Tertul. Apol. p. 69. Ed. Pamel. The other was in a ſort religious, inaſmuch as it immediately ſucceeded their Sacrifices, whence it was called …n which ſignifies both ſacrifice and feaſt. Now the Corinthians in complyance herewith, ſtill when they had eaten the Euc hariſt, celebrated certain feaſts, which they called foreign, charities, or loves, for that they were (as Pareus ſhews) as it were the teſtimonies and bonds thereof. The manner of the Chriſtians of thoſe times was to meet every firſt day of the week; and when they were come together, they begun their ſervice with Prayers for the Church, the Emperors, and others; which being ended, they roſe up, and kiſſed each other. Then he who was Lector read to them ſome part of the Prophets and Apoſtles; and he having done, the Praepofitus, or Preſident made a Sermon, wherein he exhorted them to faith, piety, and vertue. When the Sermon was over, they went to prayer again, and ſo proceeded to the Eucharist, and then to the collection, part whereof, by the Preſidents appointment, was diſtributed among the indigent, and the reſt laid out in proviſion for the love-feaſt; at which, rich and poor ſate familiarly together, refreſhing themſelves, not only with the ſober uſe of the creatures, but likewiſe with religious conferences and ſacred hymns. Thus they managed things for a ſpace in divers places, and particularly at Corinth. And had they ſtuck here, they had not laid themſelves under ſuch cenſure and reproof as they met with from the Apoſtle; Agapas qnamvis d…u & quidem laudabiliter anctoribus ipſis Apoſtolis in Eccleſiis uſurpat as, &c. Apud Trem. & Jun. Bibl. in loc.but not contenting themſelves herewith, they brake forth into ſeveral diſorders, ſuch as preposterouſneſs, contempt of the poor, diviſions, ſchiſms, intemperance and the like, which he being informed of, labors to take them off thoſe feaſts, and bring them back to the firſt inſtitution of the Supper, willing them, ſince they could make no better uſe of them, to forbear them.
The ſubſtance of what I have ſaid concerning this matter, you may take in the words of Beza. The love-feaſts (ſaith he) were by the authority of the Apoſtles themſelves, long and laudably uſed in the Churches, but becauſe of their abuſe, the Apostle (Paul) judg'd they ought to be laid aſide. We ſee then, that though theſe love feaſts were ſo antient, of Apostolical inſtitution, and might (had they been rightly obſerv'd) have contributed much towards the advancement of piety and charity; yet when the Apostle ſaw them ſo abuſed, he takes them away.See Moulins Nov. of Pop. l. 1. c. 15. Sect. 30. p. 53. Gilleſp. againſt the Cerem. p. 108, 271. And if he dealt thus with them, what would he (do you think) have done with our Christmas, Eaſter, and Whitſontide ſolemnities, wherein men drown themſelves in all manner of riotouſneſs and licentiouſneſs, as if they were then at abſolute li-l berty, and not under any law, ſave what either the emptineſs of their purſes, or weakneſs of their appetites do give them? Do you think ſuch plea's as Mountagu, Selden, Fiſher, uſe in the behalf of them, would have prevail'd with him to have ſpar'd them? I ſuppoſe not.
2. The Christians of former times had a friendly kind of ſalutation, wherein in token of love, peace, familiarity, and brotherly reſpect, they kiſsed each other.Rom. 16.16. 1 Pet. 5.14. This the Apoſtles often make mention of, calling it one while, an holy kiſs, another while a kiſs of charity. And it being not only an innocent, but in ſome reſpects, a convenient cuſtom of long ſtanding amongſt che Jews, from whom they deriv'd it: they did not only allow the faithful to uſe it, but exhorted them to it. What more frequent in the cloſe of Pauls Epiſtles, than,Rom. 16.16. 2 Cor. 13.12. 1 Theſ. 5.26. ſalute one another with an holy kiſs? which yet we muſt not underſtand, as if that ſerious, pious, holy, mortified man intended them the liberty of any ſalutations that were light or vain, or any way unbecoming the ſtrictneſs and honor of the Chriſtian Religion (it were no leſs than impious abſurdity to entertain ſuch a thought) but that in the ſame way whereby they were wont to expreſs their civil reſpects, he would have them to ſhew their Christian reſpect to each other. And for the utter removal of all matter of ſuſpicion and jealouſie in the caſe, we muſt know, that it was not his mind that the men and women ſhould in the ſacred aſſemblies, where this cuſtome did in an eſpecial manner take place,Gen. 29.13.33.4.45.15. promiſcuouſly embrace and kiſs each other, but that the Men (as was uſual among the Jews) ſhould do it by themſelves, and the Women by themſelves; for the Men and Women (as Baronius well obſerves) did not ſit as they do amongſt us,Ad. ann. 45. Sect. 26. in a mixed way, but apart. It is not to be imagined that he who wrote ſo much about abſtaining from appearance of evil, ſhunning occaſions of ſin, avoiding of ſcandal, and laboured ſo much to maintain the honor of the Goſpel, ſhould allow, much leſs exhort them to expreſs their reſpect in the aſſemblies, in the former, promiſcuous way, but in the latter, which as it was common, ſo it was leſs lyable to exception and offence. I ſpeak this, the rather, to obviate the Atheiſtical, profane vanity of ſome, who that they may the better diſgrace religion, and bring it into contempt, uſe to make themſelves merry with ſuch kind of paſſages.
Well, this cuſtome having this foundation, Ed. Pariſ. graecol. a Jac. Goar p. 134, &c. Ad. ann. 45. Sect. 26. Com. in Rom. 16. De Antiq. Bapt, rit. l. 1. c. 36.hath ſpread far, and continued long. In the Greek Church it remains to this day, as ſeveral paſſages in their Euchologium ſhew. And in the Weſt it remain'd ſo long till it became highly abuſed, which the Pastors of the Church taking notice of, did for the preventing of ſcandal, and other evils likely to proceed from it, prudently diſſwade from the further uſe of it, upon which it was omitted and laid aſide, not without the approbation of Baronius, A Lapide, Vicecomes, though men as tenacious of abuſed cuſtomes, as moſt, that their Church hath afforded.
3. It was an uſe among the Chriſtians heretofore, in the honor of deceaſed Saints, who had born eminent witneſs to the truth, to celebrate nocturnal vigils, or night watches. Their manner was, the night before ſuch a festival, to meet together in the Church, and there to imploy themſelves in holy communion, and pious devotions; more eſpecially in praiſes and thanksgivings unto God, who by the faithfulneſs and conſtancy of his deceaſed ſervants, Eo quod ſaepe ſub obtentu orationis ſcelera, latenter committant. Can. 35. Propter haec & multa alia inconvenientia quae fiebant hujuſmodi vigiliae ſunt interdictae. Ration. l. 6. c. 7 n. 8.had given them that happy occaſion of coming before him. This was a plauſible obſervation, but after it had been practis'd a ſeaſon, it became attended with ſuch unhappy abuſes and inconveniencies, that it loſt the reverence belonging to it, and ſo was declared againſt, and laid aſide. The Fathers of the Council of Eliberis in Spain, made a peremptory Decree againſt it, eſpecially as to Women, and their watching in the Churchyard; for that under pretence of Prayer, they ſecretly committed wickedneſſes. Durand gives us a more particular and full account, both of their abuſe and abrogation. He tells us, that after a time, inſtead of celebrating them with holy rejoycings, thanksgivings, and praiſes, they entertained players and ſingers, paſſing away the time in filthy ſongs, dances, banquets, drinkings, nay fornications; and for theſe (ſaith he) and many other inconveniencies which attended them, they were interdicted. Nay and Bellarmine, though he ſhew from Baſil, Jerom. and other writers, that theſe Night-watches were antiently uſed, yet he ſaith, that inaſmuch as they became occaſions of great abuſes, Caeterum quoniam paulatim occaſione nocturnarum vigiliarum, abuſus quidem irrepere caeperant, &c. t. 2. de Eccl. Triump. l. 3. c. 17. Exod. 21.14.the Church was pleaſed to intermit them. There are yet in ſome Churches, ſome footſteps of them, but neither the obſervation nor credit of them is comparable to what it was.
4. The general and continued uſe of Sanctuaries or places of refuge for unwilling Offenders, is well known. The judicial law provided that if any man flew his brother fortuitouſly, or without intention, flying to the Altar, he ſhould there remain ſecure from the revenge of the purſuer. Thus it was while the Iſraelites were in their journey in the VVilderneſs, and lay in one intire body round about the Tabernacle; but when they came into the land of Canaan, where they were to live at a greater distance, God out of his care and goodneſs, leſt the Altar ſhould be too far from the place where the fact was committed, and ſo the Offender be taken, ere he could reach it, did ordain foreign,Joſh. 20.6. certain Cities of refuge, whither the offender fleeing, and continuing till the death of the high Prieſt (which typified the death of Jeſus Chriſt our great high Prieſt, that was to put his poor exil'd ones in the fruition of a free and ſafe condition) he was to be diſcharged and return home. And anſwerably hereunto the Heathens had their Temples, Courts, walls, ſtatues, and ſuch like priviledg'd places, to which the offender fleeing, he remain'd ſafe. Of this ſort was the Temple of Mercy at Athens, with ſeveral other places whereof our Polyd. Virgil will give you a particular account.De Invent. l. 3. c. 12. p. 265. And when the Emperors embraced the Chriſtian religion, and became Patrons thereof, they ſetled this priviledge upon Chriſtian Temples. And I think no body denies but that ſuch places of protection and defence to unwilful offenders are both lawful and convenient. But the Papiſts not contenting themſelves with the bounds preſcribed by Christian Princes and States in former times,Si liber fugit ad Eccleſiam quantumcunque gravia maleficia perpetraverit, &c Decret. de Immunit. Eccl. in l. Imm. l. 1. tit. 49. c. inter alias. Sunt hodie in orbe nostro Chriſtiano, &c. p. 266. have made their ſeveral Churches, Chappels, nay their impure Monaſteries ſuch places, and that not only to the unwilling offenders, but to Traytors, Murderers, Whoremongers; where contrary to all reaſon and juſtice they keep them from being brought to due tryal and puniſhment. Hear what the Decree ſaith; If the Offender fly to the Church, how great ſoever his miſcarriages have been, he is not violently to be taken thence, neither ought he at any time upon pretence of the fault committed to be ſentenced to death,, or any other corporal puniſhment: Which how the forementioned Pol. Virgil reſented, you may gather from what follows. There are (ſaith he) in our Christian orb, especially amongſt the Engliſh, Sanctuaries every where, which do not only ſtand open, to ſuch as fear ſnares, but to all manner of Offenders whatſoever, till it come to ſuch as are guilty of Treaſon; which ſhews, as it manifeſtly appears, that we receiv'd not the inſtitution from Moſes, who appointed a Sanctuary only for ſuch as had unwillingly ſlain a man, but from Romulus, which certainly is the cauſe that many take ſuch liberty in wickedneſſes. What muſt our Temples every where be Sanctuaries to ſuch as theſe? how contrary is this to the inſtitution of Moſes, &c. And that which he thus ſeriouſly bewailes and declaims againſt, divers Chriſtian Princes and States being affected with, have wholly aboliſhed all Sanctuaries for offenders whatſoever, and laid them aſide, chooſing rather to run the hazard of ſome leſſer inconveniencies in the want of them, than ſuch great ones, in the uſe of them,
And thus I have made good what I affirmed, viz. that the Church hath not only thought-fit to lay aſide ſuch things as have been abuſed in Idolatry, but likewiſe ſuch as have been abus'd in proceedings of a lower nature; which I have inſiſted on, for this end, to ſhew that if ſuch things are to be laid aſide, then thoſe that have been abus'd the former way, and ſo have receiv'd defilement of a deeper and worſe die, are much more. Idolatry do's not only argue a neglect of God, but ſets up a rival or competitor with him, nay prefers another before him; and therefore though all ſins are offenſive and provoking, yet that is is ſo in an eſpecial manner: whence it follows, that of all thoſe things which have been abuſed thoſe are moſt offenſive which have been abus'd in Idolatry, and therefore of all others ought to be laid aſide. And ſo much may ſerve for proof of the point; I now proceed to what follows.