Several Treatises of Worship and Ceremonies, Treatise 2 – Printer to the reader

Several Treatises of Worship and Ceremonies · Treatise 2 – Printer to the reader

p. 1A Treatiſe of Divine Worſhip, Tending to prove, that the Ceremonies impoſed upon the Miniſters of the Goſpel in England, in preſent Controverſie, are in their uſe unlawful.

CHAP. I. Of Divine Worſhip in general.

DIvine Worſhip is any action or ſervice that is immediatly and directly performed unto God himſelf, whether the true God or a falſe, whether commanded by Divine Authority, impoſed by humane, or aſſumed upon our own heads and pleaſures. For in this latitude of ſenſe is Divine Worſhip to be conceived, that it may comprehend under it both true and falſe Worſhip.

2. Though all Actions and Services that Man performeth unto Man are not parts of Civil Worſhip, yet every Action and Service that Man performeth directly to God, is a part of Divine Worſhip, and ought meerly to concern his own glory. It being impoſſible to imagine how the Creature ſhould perform any ſervice, or do any action to the Creator himſelf but Worſhip. For the ground of Worſhip is the ſence of ſome excellent eminency of goodneſs in the Party worſhipped, and defect and inability to do an anſwerable good to a good received in the party worſhipping, p. 2for we need not to worſhip God if we could be as good to him as he is to us, and therefore (except we ſhould mock him) becauſe receiving all good from him, we are not able to do the leaſt good unto him; all that we can do, is to worſhip him, that is, to glorifie him above all things; and debaſe our ſelves before him as nothing in his preſence.

3. All ſpecial things therefore done in the Service and Worſhip of God, is Worſhip: and a part of that honour that is done unto him. And whatſoever ſpecial thing done in Divine Service, is not a ſpecial honour and worſhip unto God, muſt needs be a diſhonour and abuſe of his Majeſty, who requireth nothing but worſhip at our hands, and unto whom we cannot poſſibly do any other good.

4. If therefore a man ſhall do any ſpecial Action in the Service of God, of which there is no uſe out of the ſame: and that Action ſo done, bring no ſpecial honour to God; the doing of it is a prophanation of the Name of God. For all ſpecial Actions done in the Service of God, muſt either bring ſpecial honour to God, or elſe they muſt needs diſhonour him.

5. Divine Worſhip is Internal only or External alſo. Internal worſhip is meerly ſpiritual, and performed only within the temple of mans heart, of which none are witneſſes but God and a mans own conſcience. All the inward motions of the heart directed unto God are parts of this VVorſhip, as Faith, Hope, Confidence, Love, Fear and Joy in God, &c. which are all of them divers acts and parts of Inward worſhip, in every one of which God is honoured. All which ſpring from the apprehenſion of our own wants, and Gods infinite excellency and goodneſs towards us. We need not proceed any further in handling of this Worſhip, it nothing appertaineth to our preſent purpoſe.

6. External Worſhip is an expreſſing and ſetting forth of the Internal by outward ſigns and rites: By which, as by certain outward bodily ſhadows and colours, the ſpiritual and Inward Worſhip of God is made viſible and ſenſible to others.

p. 3CHAP. II. Of Ceremonies in general.

THeſe ſigns and rites are called Ceremonies. A Ceremony is a corporeal adumbration of ſome hidden thing in the mind, that it deſireth to affect others withall, in ſome effectual manner, for by ſuch means as theſe, are the ſecrets of the ſoul diſcloſed and painted out or figured to our own and others bodily ſenſes.

2. Such actions properly are ceremonial, that are meer ſhadows and ſigns, exhibiting nothing but ſome ſimilitude and reſemblance of ſuch things as man is deſirous, but not able to exhibite in ſubſtance and in deed. And therefore are called complements, becauſe in doing them a man laboureth to ſupply that in a ſhadow, that he cannot do in ſubſtance. And hence it is that the more unable a man is to do that he would, the more he uſeth to ſupply his defect with ſigns and tokens.

CHAP. III. Of Natural Ceremonies.

CEremonies are either Natural or Inſtituted. Natural Ceremonies are all ſuch voluntary compoſitions and geſtures of the body, as are with moderate deliberation uſed to ſhadow-forth thoſe hidden motions, affections, and habits of the mind, that are begotten in the mind by ſome goodneſs in thoſe unto whom they are performed and done; for a man performeth no ceremony unto himſelf, but unto others, and the ground of that ceremony is in him unto whom it is performed.

2. For example: Authority in another, begetteth reverence in me. This reverence poſſeſſing and affecting my ſoul, it breedeth in me a deſire to manifeſt it unto the party reverenced; but I cannot poſſibly do it by any other means, but by ſome bodily ſhadow and ſign, whereupon nature teacheth me to bow the body; the like may be ſaid of lifting up of hands, caſting up the eyes, &c. All of which kind are certain natural impreſſions of the ſoul, made in and upon p. 4the body, endeavouring in and by them to make her hidden motions ſo viſible and effectual, as they may affect our ſelves and others.

3. Comlineſs and decency doth eſpecially conſiſt in the uſe of Ceremonies of this kind, and they have been ever carefully obſerved in the Church of God, as well before Chriſt as ſince, both in her publike and private miniſtrations; which wilfully to neglect, were to ſin againſt God, and for any to inhibite only upon their will and pleaſure, were impiety. But theſe Ceremonies in controverſie are of another nature as ſhall afterward appear.

4. This firſt kind of Ceremonies, the more natural they are, and the more they ſhall appear to flow from the free and inforced will of him that acteth them, the more decent and of greater grace they are, for they are ſuch ſhadows as are ſent forth from our paſſions by the light of nature, and are not fit for any other uſe or ſignification.

5. And as nature only frameth them well, ſo if it ſhall appear that they proceed from her, and are not forced and wrung from men (invita minerva) ſhe putteth into them ſuch a light, that any of ordinary conceit may in the ſign ſee the thing ſignified.

6. Theſe Ceremonies though Natural, and therefore common to all men, yet are they not in all degrees univerſally the ſame, becauſe having their original from the natural motions and conceptions of the mind, eſpecially paſſion and affection, by which they are animated and formed, there being in the ſtock of mankind ſuch diverſity of natures and diſpoſitions; ſuch divers degrees of the ſame inclination; ſuch a divers compoſition and mingling of affections, it cannot be but nature muſt needs vary and be divers in them.

7. And though they are natural, yet are they no… ſuch as nature by violence forceth and wringeth from men (as the actions of panting and breathing) ſuch as men cannot at their pleaſure abſtain from, or lay down; for laughter in extreme mirth, and weeping in great ſorrow, though they be natural impreſſions and ſigns of inward and hidden paſſions, yet are they not Ceremonies; but ſuch ſignes only are Ceremonies, wherein there is concurrence both of nature and will, in the framing and uſe of them, as appeareth in the particulars above ſpecified; and therefore are ſuch as may upon ſome ſpecial or particular occaſions, be omitted or ſuppreſſed.

8. Thus much of natural Ceremonies. Inſtituted Ceremonies are ſuch outward rites and ſigns as by reaſon of ſome Analogy or p. 5ſimilitude, are ordained and appointed to ſignifie and ſhadow forth any mystical truth, they being not brought forth by nature to any ſuch end or purpoſe. Of which kind are all the Jewiſh Ceremonies, Our Sacraments, All Paganiſh and Popiſh Rites, and thoſe Ceremonies in preſent controverſie. For none of all thoſe externall Rites, do by nature ſignifie any ſuch matter, but their uſes and ſignifications are put upon them only by the will of the institutor or uſer, and are not ſo much intended for decency and order, as for ſolemnitie and ſtate.

9. Thoſe things that are put to this Ceremonial uſe, being not made by nature to any ſuch end or purpoſe, muſt, if they be not vain and fooliſh, borrow light from ſome word of inſtitution, for the more myſtical the Ceremonies of this kind are, and of ſecreter ſenſe, of greater grace they are.

10. Natural Ceremonies, if by inſtitution and appointment they be put to any other uſe than nature it ſelf hath fitted them unto; do loſe their name, and become inſtituted Ceremonies, as kneeling tied to eating and drinking in the Sacrament, &c.

CHAP. IV. Of Civil and Religious Ceremonies in general.

THE Uſe of both theſe kindes of Ceremonies, that is, natural and inſtituted, is either in civil ſervice; of man to man, or in religious ſervices of man to God, from whence Ceremonies receive a ſecond Denomination, and are called (whether they be natural or inſtituted) either Civill or Religious Ceremonies.

2. Civil Ceremonies therefore are ſuch Rites and Ceremonies, as are performed in Civill Offices and Duties between man and man, as they are members of a Civill Body, or Incorporation: The right uſe whereof is called Civility, and the contempt rudeneſs; the end of Civil Ceremonies is to ſignifie and ſhadow thoſe inward affections that one man deſireth to ſhew to another: In the due uſe of theſe Ceremonies conſiſts humanity, lowlineſs, courteſie, good manners, civil ſtate, and pompe, &c. Becauſe the Ceremonies of this kinde are not controverted, we paſſe them by.

3. Religious Ceremonies are ſuch outward Rites as are performed in religious Duties and ſervices of man to God: and p. 6they are outward ſhadowes of zeal, devotion, faith, holineſs, reveren… of the Majeſty of God, &c.

4. In the uſe of theſe Ceremonies eſpecially doth external worſhip conſiſt, whether true or falſe.

5. Religious Ceremonies are either common or proper: Common Ceremonies are ſuch as are equally uſed in civil and religious matters: bowing the knee uſed in prayer, is a religious Ceremony, ſignifying in that action a Divine Reverence of God. Yet it is not a Ceremony peculiar and proper to Religion, becauſe it is a Ceremony that is and may be uſed to the Magiſtrate, to ſhadow forth alſo civill Worſhip due unto him. Of which nature all natural Ceremonies ſeem to be, and any inſtituted Ceremony may be, if it have no reference to Religion in the Uſe.

6. Though matters of Civill Order and Decency be very improperly called Ceremonies, they being rather matters of ſubſtance, and it being impiety wilfully and without neceſſity to neglect them in the Congregation of Saints, or to do any thing contrary unto them: Yet all things tending thereto, may for Doctrine ſake be referred to this head. For though Gods worſhip do not conſiſt in them, yet Gods worſhip is prophaned in the wilfull contempt and neglect of them. Yea as far forth as naturall and civill decency and comlineſſe are outward ſhadowes of inward worſhip, They may be ſafely reputed parts of divine worſhip.

7. Matters therefore of Order and decency in the ſervice of God are all ſuch matters as are drawn from the ordinary civil Cuſtomes of men, and which for any to neglect wilfully, would ſeem to the reaſon of a naturall man a diſorderly and unſeemly thing. As to come to the Aſſembly clothed, and that in ſeemly and uſuall apparell, according to our civill Callings in the world, to ſit there quietly, and in a comely manner, in reſpect of compoſition of body, to give as much as may be, upper place to our civill Superiours; that the place of meeting be fair ſwept; that the Table of the Lord in the time of Communion, be ſpread after the civil faſhion of the Country, with a fair table-cloth; that men pray bare-headed, &c. Theſe Orders uſed in civill Meetings of men, wherein civill decency is obſerved and kept, ought not to be neglected in religious Meetings, and therefore they may be called common Ceremonies or Orders.

8. Theſe Ceremonies of civil Order and decency, are of that p. 7nature and neceſſity, that for the Magiſtrate wilfully to inhibite, were ſin in him, and for any particular man not to uſe and obſerve as much as conveniently he can, (though Authority had never enjoyned them in particular) were impiety. And therefore they are of a far different nature from the Ceremonies in controverſie: For let it be ſuppoſed to be no ſin to uſe theſe when the Magiſtrate enjoyneth them: yea ſuppoſe them to be holy Ornaments and Rites, yet if no Authority humane or divine had inſtituted them, it had been no ſin for any man to neglect them, nay it were a foul ſin to uſe them. For example: Our Lords ſpiritual enjoyn every Miniſter in Divine Service, to wear a white linen Ephod or Surplice, they may (if it pleaſe them) as lawfully enjoyn him to have painted before and behinde two fair red croſſes: but if a private man upon his own head ſhould uſe his Surplice ſo, though it be an honourable ſigne that he addeth, it would be made a grievous crime.

9. They therefore do but gull the ſimple of the world, that from humane authority to inſtitute ſuch civil Orders as are above ſpecified, do inferre that man hath authority to bring into the ſervice and worſhip of God ſuch Ceremonies, as are clean of another nature. As though becauſe the Magiſtrate may ordain ſuch Ceremonies, as without his ordinance, were impiety for a man not to obſerve, therefore he may ordain ſuch Ceremonies which without his ordinance at leaſt, were impietie and wickedneſs for any to uſe.

CHAP. V. Of Ceremonies peculiar to Religion.

THoſe Ceremonies that are proper to Religion are ſuch as in a peculiar manner are tied to religious perſons actions and purpoſes only, eſpecially ſuch as are in a ſpecial manner tied to the ſolemn worſhip of God. In theſe Ceremonies conſiſts the external form of divine worſhip, and they are the outward badges and cognizances of the ſame.

2. All Ceremonies uſed in the ſervice of God, are either civil Ceremonies (to wit, ſuch as are alſo of the ſame uſe out of the ſervice of God) or holy Ceremonies, to wit, ſuch wherein holineſs conſiſts in the due uſe of them; or elſe they are prophane, that is, ſuch as have no uſe, or a ſuperſtitious uſe. The Ceremonies in p. 8controverſie are not civil**For then the bare omiſſion of them would argue rudeneſs and inc…v…lity. Ceremonies: again it is granted, there is no holineſſe in the uſe of them††Some nigher his M. have given it out that he would (if h… cou'd) hang thoſe that put holineſſe in them., Therefore they are prophane Ceremonies, and by conſequent, not to be mingled with holy things.

3. As there are diverſities of Religion and Churches, ſo there are diverſities of Rites and Ceremonies by which they are diſtinguiſhed, and Ceremonies are the partition walls whereby (fo… the moſt part) one Church is divided from another. For he that ſhall with a more narrow eye ſeek into theſe things ſhall ſee, that for the moſt part, the diverſities and varieties of Ceremonies are the begetters of diverſity of Doctrines, and Opinions, whereby one Religion differeth from another.

4. The more one Church differeth from another in Rites and Ceremonies, the more it uſeth to differ in ſubſtance of Doctrine; and the more one Church draweth nearer unto another in Ceremonies, the more it draweth near unto it in ſubſtance of Doctrine.

The Churches of France and Scotland in ſubſtance of Doctrine do ſo much the more differ from the Synagogue of Rome, by how much the farther they differ from her in Ceremonies, than other Churches; and ſome in the Church of England that do ſtrive to come to Rome in Ceremonies, come ſo much the nearer to her in Doctrine, as might appear by divers inſtances, if the matter were not too too apparent.

5. He that hates the Religion it ſelf, hates all the ſhadowes and ſhews of the Religion; and he that loves the ſhadows and Rites of a Religion, he loves the Religion it ſelf; he loves a Pope well that loves the triple Crown; he loves a Fryer well, that dotes upon his Cowl, and ſhaven crown; and out of queſtion he loves a Maſſeprieſt with all his heart, that is mad upon his maſſing attire, or any part thereof.

6. As it is rudeneſs and want of civility, to neglect or contemn a Civil Ceremony, ſo it is prophaneſſe and irreligion to neglect or contemn a religious ceremony: and as outward civility conſiſts in the due uſe of civil Ceremonies, ſo outward holineſs and religion conſiſts in the due uſe of all Religious Ceremonies: Thoſe Ceremonies therefore are prophane and not beſeeming the true worſhip of God, that are ſo far from any ſhew of holineſſe in the uſe of them, that they make the partie that refuſeth the uſe of them to ſeem, and to be reputed pure, holy, and preciſe; of which nature our Ceremonies in controverſie are.

7. As Civil Ceremonies tend to the honor of them unto whom civil worſhip is due, and is a part thereof: So Religious Ceremonies tend to the honor of him unto whom religious worſhip is due, and is a part thereof: neither can a man poſſibly imagine how any thing ſhould be religious, whether a ſubſtance or a Ceremony, but it muſt needs reſpect him that Re…igion it ſelf reſpecteth; …s therefore we performe civil honour unto thoſe unto whom we performe civil Ceremonies, ſo we performe Religious and Divine honours unto thoſe that we obey in a Religious Ceremonie. They therefore that claim and performe obedience therein, do claim and performe that which is due only to God.

8. Nothing intended or done by man is an honour to God, but that which is an obedience unto God in ſome Commandement. All Ceremonies therefore of Religion that are an honour unto God, muſt be commanded by God himſelf: and to bring in ſuch Ceremonies into his worſhip as are no honour to him, is to mock God.

9. All Religious Ceremonies or Ceremonies of Religion, are ſpiritual, that is, are ordained for ſpiritual uſes and ends, and not for civil or temporal, and therefore are outward notes and teſtimonies of thoſe things that make us ſpiritual men, and they are parts of ſpiritual honour due unto ſpiritual authority and Lordſhip.

10. All ſpiritual Lords may claim as their due, ſpiritual worſhip, and therefore may inſtitute religious Ceremonies: for look what difference there is between humane and divine, Temporal and Spiritual, the ſame difference there is between the peculiar worſhip due to the one, and to the other: if therefore Temporal Lords may require all civil rites and honors, Spiritual Lords may require all Divine and Spiritual Rites and honors.

11. Civil honor and reverence only, cannot nor ought not to pleaſe a Spiritual Lord, hence it is that the Spiritual Lords of our Church cannot content themſelves with ſuch honor that we give to civil Magiſtrates and Princes, but we muſt obey them in peculiar religious duties and ſervices; and ſurely it is meet that if there be any ſuch beſides Chriſt, that we performe ſpiritual homage unto them, and they are not worthy that high ſtyle that will be content with temporalls, when ſpiritualls are due.

12. Thoſe Ceremonies that are enjoined by true ſpiritual Lords, are truly ſpiritual and holy, even as ſpiritual and holy as the Sacraments, though they conſiſt of ſome things in their own nature indifferent; and thoſe Lords are not ſpiritual, that are not able p. 10by their ſole authority and word, to hallow that which before was not holy.

13. Thoſe that can make a Surplice, a Cope, a Croſs, &c. to be ornaments of Religion and holy Ceremonies: can, when it pleaſeth them, make a ſhaven Crown, a Monks habit, ſpittle in Baptiſm, holy Water, the triple Crown, and all the Miſſal Rites as holy. For they are all of the ſame nature: And thoſe that can find no reaſon to prove thoſe unholy and unlawful, would find none to prove any other external Rite to be ſo, if they ſhould in the ſame manner be impoſed.

14. Thoſe that have power upon their own will and pleaſure to bring into Gods Service ſome indifferent thing, may bring in any**For all indifferent things are of the ſame nature. indifferent thing: thoſe that may bring in without ſpecial warrant from God, pyping into his Service, might as well bring in dancing alſo; thoſe that have authority to joyn to the Sacrament of Baptiſm the ſign of the Croſs, have authority alſo (no doubt) to joyn to the Sacrament of the Supper, Fleſh, Broth, Butter or Cheeſe, and worſe matters than thoſe, if they will. Yea, thoſe that have power to make peculiar forms of Religion and Worſhip, have power to make and invent a Religion and Worſhip of their own.

CHAP. VI. Of Divine Worſhip in ſpecial, and firſt of true Worſhip.

THus much of Divine Worſhip in general, both Inward and Outward, and of Ceremonies, wherein Outward Worſhip eſpecially conſiſteth. Now let us in ſpecial conſider the ſame. Divine Worſhip therefore is either true Worſhip or falſe.

2. True Worſhip is that immediate ſervice that the true God himſelf requireth to be performed unto himſelf. In the exerciſe whereof conſiſteth true holineſs and Religion.

3. True Worſhip both for matter and manner, ought to be according to the preſcript rule of Gods Word only: Neither hath any mortal man authority to frame according to his own conceit, any form or faſhion of Gods Service and Worſhip; for the manner of Worſhip alſo muſt be holy, and not the matter only; and no man hath power to make any thing holy, that God halloweth not by his Word and Spirit.

p. 114. All civil furtherances and neceſſary circumſtances of Gods ſolemn Worſhip, though they be not eſſentiall parts of the ſame, nor by ſpecial Nomination commanded: Yet are they to be eſteemed Ordinances of God, and not humane inventions. As God having ordained that this Saints dwelling together, both Men, Women and Children, of all ſorts and degrees, ſhould ordinarily at appointed times meet together, it muſt needs be preſuppoſed to be his Ordinance that they meet together in ſome ſuch ordinary places, as are fitteſt for to receive moſt commodiouſly ſuch Aſſemblies: So God having ordained that his Miniſters ſhould preach or proclaim ſalvation to a multitude gathered together, and that they ſhould ſit at his feet, hath alſo ordained that the Miniſters ſeat ſhould be higher than the reſt of the Peoples; and the like may be ſaid of all other ſuch Circumſtances of Divine Worſhip, which are matters of ſo baſe and low conſideration, and ſo ſubject to common ſence, that it neither beſeemeth the majeſty of the Word of God in ſpecial, or humane authority derived from God, to make any Laws in particular about them; no more than to make Laws that one ſhould not fit in the Congregation upon anothers lap, or one ſpit upon anothers cloaths, or face: or that men ſhould not make antick faces in the Church.

CHAP. VII. Of Falſe Worſhip.

THus much of true Worſhip. Falſe Worſhip is ſuch a ſervice of God as hath no warrant from God himſelf: Worſhip is falſe in matter or manner in whole or in part; neither can the true matter of Worſhip ſanctifie a corrupt manner, or the true manner ſanctifie a corrupt matter, or ſome parts of true Worſhip, or the whole it ſelf, ſanctifie any part of falſe Worſhip that ſhall be adjoyned to it, or mingled with it.

2. Whatſoever is unholy and ſuperſtitious out of Gods ſolemn Service, cannot be made by the ſole appointment and will of man holy and good in the ſolemn Service of God, but muſt needs be more unholy and ſuperſtitious therein, and therefore a part of falſe Worſhip. If for a man to ſign himſelf or another in the forehead with the ſign of the Croſs out of Baptiſm, be ſuperſtitious and unholy, it cannot p. 12be good in Baptiſm, but a prophane rite.

3. The more light and to toyiſh the things ſeem to be that without warrant from God, are brought into the Worſhip of God, the more we ſhould abhor conformity unto them, it being a fearful preſumption, to ſerve God in a toyiſh manner: for who is he that trembles at the Majeſty of God, that dares uſe in his Worſhip any toy and trifle? They are deceived therefore that think that therefore we ſhould not make ſcruple to uſe them becauſe they are toyes.

4. That is a corrupt manner of Worſhip wherein there is confuſion and undecency, for all things muſt be done in the Service of God in decency, order and comlineſs, as it is granted; and under the name whereof theſe Ceremonies are obtruded upon us: But thoſe things that are undecent and diſorderly in other matters, and of no neceſſary uſe in Gods Worſhip, cannot be matters of order and decency in the Service of God, except God himſelf ſhould in a ſpecial manner command them.

5. It being therefore confuſion and diſorder in civil matters where a multitude joyns together in a common ſuit and ſupplication for all to ſpeak at once the ſame words: And common wiſdom and diſcretion having taught it to be a decent and orderly Ceremony, that ſome foreman ſhould ſpeak, and the reſt hold their peace, giving only ſome ſign and teſtimony of aſſent: He muſt be more than a man, that muſt make it an orderly thing in our general and ordinary ſuits and prayers to God, for all the Congregation to open their mouths together in a prayer, eſpecially ſith God hath in ſpecial appointed the Miniſter to be the mouth of the People, and expreſſely requireth the aſſent of the People only in the word, Amen.

6. It being a ridiculous diſorder in other matters in any ſolemnity, where any Deed or Record is to be read or rehearſed, for one to read one period, and another read or ſay another; how can it by mans wit and will, without Ordinance from God, be a matter of order, for the Miniſter to read one verſe of Scripture, and the People another; for the Miniſter to ſay one piece of a Prayer, and the People, by way of catch, to ſay ano…her.

7. If any thing be undecent out of the Worſhip of God (the ſame reaſon of undecency remaining) it is much more undecent in the Worſhip of God; for the more excellent the thing is, in which …n undecent thing is uſed, the more undecent the thing is that is ſo uſed. As if it be undecent to go naked in any company, it is much p. 13more undecent to go ſo in the Congregation: If foul apparel be every where elſe undecent, it cannot be decent in Gods Service, though all the Biſhops in the world ſhould decree it.

8. An undecent and diſorderly thing the more ſtrictly it is urged in the Service of God, the more dangerous it is to yield unto the ſame, and ſo much the more effectual cauſe of falſe Worſhip.

9. If there be ſome apparel that doth in ſpecial manner become the Service of God, and deſerves to be appropriated unto it, then by the ſame poſition there muſt be ſome apparel that doth deform and diſgrace the Service and Worſhip of God: for if no apparel can deform it, then no apparel can be an ornament or decent form unto it.

10. If any apparel do deform Gods true Worſhip, it is that apparel that doth moſt beautifie and grace the falſe and Idolatrous worſhip of God: As that apparel muſt needs moſt deform a wiſe man that doth moſt adorn a fool, and that apparel muſt needs be moſt unbeſeeming a King, that is ſeemly and decent for a beggar.

11. If therefore men would ſet their wits upon the higheſt ſtrain to invent an apparel to diſgrace the Miniſters of the Goſpel, they could not invent a more odious attire than the conſecrated attire of a filthy Maſs-Prieſt, the moſt abominable Idolater in the earth.

12. Thoſe that abhor Idolatry as much as they do beggary and folly, cannot but hate and abhor the badges of Idolatry as much as the badges of folly and beggary, and therefore cannot but account that Prieſtly attire that is enjoyned unto us by our Prelates, an apparel more unbeſeeming the Miniſter of the Goſpel, than a Cloak with a thouſand patches, or a coat with four elbows, for beggary and folly being judgements and not ſins, the notes of beggary and folly cannot be ſo odious in a ſpiritual eye, as the notes of Idolatry.

13. If it be denied, that the apparel enjoyned is Popiſh, becauſe it was before Popery was; this anſwer may be made. 1. It can never be proved that it was before Popery. For though not all Popery, yet ſome Popery was in the Apoſtles times: Moſt of the Hereſies were before the full revealing of Antichriſt, which notwithſtanding we faſten upon them and count popiſh, they having entertained them. If therefore an errour, maintained before Popery, and retained by Papiſts, deſerve the name of a popiſh errour, why ſhould not unneceſſary apparel, though uſed before, yet entertained now only by them, and thoſe that receive it from them, bear the name p. 14of Popiſh attire? 2. As a coat of divers colours is a fools coat, notwithſtanding that Joſeph, one of the twelve Patriarkes, wore one, ſo a white linnen garment is a popiſh garment, though ſome Miniſters in the Eaſt Churches did wear them, and yet it can never be proved, that either they wore ſuch a one as is preſcribed unto us, or that it was a miniſterial garment, and not their ordinary civil attire, or proper to the Miniſter only, or if all this, that it was well done: for there being no one Father that wrote ſince the Apoſtles times, but have erred in ſome matters of Doctrine, why may they not as well erre in matters of Ceremony? if all the true Churches of God, beſide our own in England, and the greateſt part of the ſufficienteſt Paſtors of our own Church, are held to erre in the general renouncing of theſe Ceremonies; Why might not ſome few Miniſters in the Old Church as well erre in inſtituting and uſing them?

14. A corrupt and ſcandalous Ceremony in the Worſhip of God is ſo much the more dangerous and ſcandalous to others, by how much the more it comes graced and countenanced with lawful authority. A corrupt Ceremony enjoyned by a Heatheniſh Pagan and Tyrant unto the Miniſters of the Goſpel living under his juriſdiction, cannot do ſo much ſpiritual hurt, as when it ſhall be required by a Chriſtian Magiſtrate, for the good conceit of the inſtitutor and ordainor of a religious Rite, is it that breeds Superſtition. Thoſe therefore whoſe ſpecial calling from God is, to edifie the ſouls of men and not to deſtroy them, ought ſo much the more to avoid theſe Ceremonies they judge and know to be ſcandalous and hurtful to the ſouls of men, by how much the greater grace and countenance they receive from the Authority of man, neither can the commandment of the Magiſtrate be a ſufficient plea at the bar of Gods Judgment Seat for a man that by vertue or force thereof alone, hath done any action (how indifferent ſoever in it ſelf) that his conſcience tels him will ſcandalize his brother, and ſo hurt his ſoul; groſs therefore is the Doctrine of them that teach, That Paul (if the Magiſtrate had commanded him) ſhould have eaten fleſh, though his brothers ſoul ſhould have been damned for it.

15. The more indifferent an action is in it ſelf, the more odious it ought to be unto us when we ſhall perceive it to hurt our brothers ſoul, which ought to be a thouſand times dearer unto us than his body, or our own lives, for he ſhews neither love nor mercy to his brother, that had rather be the inſtrument of his everlaſting damnation, p. 15than omit the doing of a meer indifferent thing, though he ſhould incur therefore any bodily puniſhment whatſoever. That Form therefore of Gods Service that conſiſts in the uſe of ſuch things indifferent, as experience manifeſteth, are a ſcandal (and by conſequent a deſtruction) to the ſouls of infinite numbers, ought not to be uſed of any, much leſs of thoſe who are called by Chriſt to feed the ſouls of men, and not to deſtroy them. How ſcandalous theſe Ceremonies are to all, how the omiſſion of them cannot be ſcandalous to any, but unto ſuch as are worſe ſcandalized already by embracing them, requires a larger Treatiſe.

16. No Magiſtrate that is a Chriſtian will challenge authority to deſtroy the ſoul of any man, and therefore he cannot upon his own meer will and pleaſure, without ſin againſt God, enjoyn any thing (not required by God) that evidently tendeth to the deſtruction of any mans ſoul; and thoſe ſubjects that (being ready to perform any duty that God requireth unto the Magiſtrate) ſhall refuſe to do any ſuch thing ſo required, and ſhall patiently and meekly yield themſelves to any puniſhment the Magiſtrate ſhall think good to lay upon them without reſiſtance, ſhall**A patient ſuffering, when we cannot in conſcience obey, is the beſt obedience. perform more true and loyal obedience unto his authority therein, then any of thoſe that ſhall yield obedience to any Laws of that kind enacted by never ſo good a Magiſtrate, and (in ſhew) to never ſo good an end.

17. No ſubject therefore can take any ſuch authority from the hands of the Magiſtrate, which may warrant him to do any thing that ſhall evidently deſtroy his brothers ſoul at any time, much leſs in the Service and Worſhip of God wherein all things that are to be done, ought to tend to the edification of his ſoul in a ſpecial manner.

18. It is plain in the Word of God, that the Kingdom of God, (that is) the Service and Worſhip of God, ſtandeth not in meats and drinks, nor any ſuch external Rites having no authority from God. When therefore without any commandment from God, ſuch external things ſhall be brought into the Service of God, and made the very forms of the ſame; ſuch Rites muſt needs be falſe Worſhip, and that form of Gods Service muſt needs be adulterate, that is made to conſiſt in ſuch things. For no authority can make that a part of Gods Kingdom, that the word of God doth expreſly deny to be a part thereof.

19. Thoſe Ceremonies therefore in preſent controverſie being meerly by man brought into the Worſhip of God, are by no means p. 16to be yielded unto, for it is in effect to make the Kingdom of God to conſiſt in meats and drinks, or in ſuch like things. For if man hath authority to make the Kingdom of God conſiſt in apparel, &c. he hath alſo authority, if it pleaſe him, to make it conſiſt in eating and drinking, and may make them a part of the Lyturgie, as well as any of thoſe things that are in controverſie.

20. Thoſe peculiar Rites and Ceremonies which are in that manner and form uſed in the Service of God, that if God himſelf did but ratifie and confirm, that preſent uſe of them ſhould then be parts of his true outward worſhip, muſt needs, as they are uſed, (without Gods Ordinance) be parts of a falſe outward worſhip: But our Surplices, Croſſes, Kneeling at the Lords Supper, &c. are ſuch, that if God ſhould but command to uſe them as we uſe them, that is, if he ſhould require every Miniſter in Divine Service to wear a Surplice, to note Joy, Dignity or Sanctity, or in Baptiſm to croſs a child, in ſign, &c. N…, though he ſhould expreſs no uſe at all, but barely enjoyn the things themſelves to be uſed in his Service, yet they ſhould be parts of Gods true outward worſhip; for whatſoever God tieth in a peculiar manner to his worſhip, is a part thereof. Theſe Ceremonies therefore, in controverſie having ſuch a uſe in the Service of God, unto which they are peculiarly tied, muſt needs be uſed as parts of Divine worſhip, for elſe the bare ratifying of their preſent uſe could not make them true worſhip; Being therefore (as they are uſed) parts of Divine Worſhip, and not parts of true Divine Worſhip, becauſe not commanded of God; they are parts of falſe Divine VVorſhip, for that Divine VVorſhip that is not true VVorſhip, is falſe VVorſhip.

FINIS.

A TREATISE OF THE NATURE & USE OF Things Indifferent.

Tending to prove, That the CEREMONIES in preſent Controverſie amongſt the Miniſters of the Goſpel in the Realm of England, are neither in Nature or Uſe Indifferent.

Joh. 18.23.

If I have ſpoken evil, bear witneſs of the evill: but if I have ſpoken well, why ſmiteſt thou me?

Mat. 5.11.

Bleſſed are ye when men revile you, and perſecute you, and ſay all manner of evil againſt you for my ſake falſely; Rejoyce and be glad, for great is your reward in heaven, for ſo perſecuted they the Prophets that were before you.

Printed in the Year, 1660.

The Printer to the Reader.

A Copy of this Treatiſe by the providence of God coming into my hand, I thought it behooful for my Country-men, that they ſhould be made acquainted with it, that by means thereof they might receive ſome light of the truth for which ſo many ſuffer. The Author, whoſoever he is, hath little cauſe to be offended with it; The pains he hath taken in it doth perſwade me, that he cannot but deſire the ſame in it ſelf, though danger, and want of means, might hinder him from publiſhing it; But howſoever (good Reader) accept it as a Teſtimony of my Vows for the good of my Country, the Weal whereof ſhall ever poſſeſs me, though I cannot poſſeſs it.

Farewel.