An Apology for the Discipline of the Ancient Church, Part 3 · Section 5
The words of the Letter.
FIfthly and finally, was it not Chriſts own foot that hath kick't at, and caſt contempt, and that not a little, upon thoſe ill-favoured and condemned Churches, which are yet ſtanding in many Countries, though they are remarkably reeling, and ready to fall? I'st no! Chriſts own voice, that is at this time, and in moſt places audibly pleading his own cauſe againſt the Parochial Church? whereof the preaching Parſon (being it must not be denyed, that many of the Pariſh Parſons are no preaching Parſons, witneſſe all the oppreſſing Impropiators) is openly ſeen to ſtand upon his Tryal, as the odde, and the eldest evil head. And though this head be the laſt head, and did the leaſt hurt of all the other heads, yet the Almighty Lord hath as yet lift up his hand againſt him: yet at this time 'tis his turn to lye down under the laſh, and like the luke-warme Angel of Laodicea, (by taking ſhame and confuſion of face unto himſelf) to receive whatſoever ſharp correction, ſhall (as a cordial of love) be adminiſtred unto him, for the preventing of the ſpuing his name out of Christs mouth, as is manifest by what is foretold, Revel. 3.19. Therefore the whole half-blind political body of the Pariſh Church doth openly appear to be, though not utterly incurable, yet in reſpect of its preſent poſture, in its numerous abominations altogether unapprovable, becauſe its rejecting the Commandments of God, that it may obſerve the traditions of men. Againſt which hateful offence Jeſus Christ doth ſadly complain, Mark 7.7, 9. And concerning which offenſize hatred, Christs ſincere ſervant doth ſeriouſly caution, Col. 2.8, 18. Beware leſt there be any man that ſpoil you through Philoſophy and vain deceit, through the tradition of men according to the rudiments of the world, and not after Chriſt. — Let no man at his pleaſure bear rule over you by humbleneſſe of minde, &c. which holy watch-words, and wholeſome warnings had they been heedfully hearkned unto by ſuch as were Church-Officers, would without queſtion have reſtrained the multitude of Church hearers from many ſuch obſervations and aberrations as muſt of neceſſity be either amended timely, or mourned for eternally; witneſſe what is written, Revel. 14.9.
The Reply.
Hitherto you coupled your heads together, the virulent and the violent, the haughty or horrible, and the idle and the addle, and now you have one odde, which I think you ſo call it, becauſe it is the fifth, five being an odde number; For other reaſon I can gueſſe at none. This is the poor Pariſh Parſon, who might have eſcaped your fingers ſure, for any injury that I know he hath done you, but that you are reſolved to break every head that comes in your way. 'Tis enough that you will have him the head of a Parochial Church, which he never was, nor never took upon him, and upon that you take up your quarrel againſt him. His ſin if any was, his ſubmiſſion and obedience unto his ſuperiours in thoſe indifferent things that they had power to command him, and therefore you for charity ſake might have paſt him by. No, no, that may not be, to his trial he muſt come too, for being an odde, an old, nay, the eldeſt evil head. Pity him for his gray haires ſake, if it be but becauſe he is an Elder, a Presbyter, though not odde, nor yet eldeſt as you may ſuppoſe. For there was an Elder before him, old Polycarp an Elder of Smyrna, and his Cathedral, before this his Parochial, as I have proved unto you.
But againſt him and his Church you ſay, Chriſt hath proceeded, kick't at, and caſt contempt, and that not a little upon them both. Eaſie it is for men to caſt what they do maliciouſly upon God.Iſa. 36.10. Am I come up now without the Lord againſt this Land to destroy it, ſaid Rabſhekah? Many things God permits to be done, of which he is not the doer; it is therefore over haſtily ſaid, that Chriſts own foot hath kick't at the Parochial Church, had you ſaid only, that he hath ſuffered you in juſtice for our ſinnes to kick at it, and caſt it into contempt, I would not gain-ſay; but do not attribute the action to Chriſt, before you have better warrant for it. God hath nothing to do in the malice of men, except it be to reſtrain it, that it break out no farther then he is pleaſed. I will put a hook into his nostrils, &c. except it be to order objects and means in ſuch ſort, that they may be by way of occaſion incentives to provoke the wicked to exerciſe that maliciouſneſſe which is in them, and from themſelves, where, when and how God will have it ſo break out, for puniſhment, correction, example, trial. Your cenſure was here over-raſh.
2. But thoſe following ſcorns and inſultations you beſtow upon the Pariſh Churches, thoſe ill-favoured and condemned Churches yet ſtanding, (which it ſeems you grieve at) that yet are remarkably reeling and ready to fall, (which I ſuſpect you joy in) I read not I ſay, theſe words without paſſion and compaſſion; without a deep paſſion of ſorrow in reſpect of them, without the bowels of compaſſion in reſpect of you. When our Saviour beheld Jeruſalem, foreſaw that one ſtone of the Temple with the City, ſhould not be left upon another, he wept: when Gods people remembred Sion, it pitied them to ſee her in the duſt: When David heard Gods adverſaries roar in the midſt of the Congregations,Pſal. 74., 56, 7, 8, 9. Pſal. 84.1. and ſet up their Banners for ſignes; when he ſaw them break down all the carved work thereof with Axes and Hammers; then his heart was moved within him, ſadneſſe and aſtoniſhment ſurprized him, and he prays, Lord how long ſhall the adverſary do Thee this diſhonour? He that loves God, will love his Sanctuary, it is an amiable dwelling; you muſt pardon me therefore if you finde me in a melting affection, when I finde them in that reeling tottering condition ready to fall; For I am as much affected to the Cathedrals and Pariſh Churches, as ever Jew was to their Temple and Synagogues; for there is an equal reaſon, both erected by prudence, not command, (what I ſay I will juſtifie, if you doubt of it) both equally the houſes of prayer, both of equal holineſſe; for not one nor other capable of inherent holineſſe, but holy only as applyed to holy uſes; laſtly a promiſe of audience to both. Blame me not then if I be ſtrook into much ſadneſſe, heavineſſe and ſorrow to ſee the ſtones of theſe lie in the duſt. You have the cauſe of my paſſion; ſit down and mock on, which if you do, it matters not, I am reſolved to mourn ſtill. And next I ſhall give you the reaſon of my compaſſion; that is for you, for my bowels yearn within me; that any man who bears the name of a Chriſtian, ſhould call that ill-favoured, which God will call the beauty of holineſſe; that ſhould be glad, that that is condemned, which Chriſtianity through the whole World hath hitherto approved; that ſhould ſtand by and clap his hands, that thoſe ſacred buildings are reeling and ready to fall, which the piety and bounty of our forefathers hath erected to the ſervice of God; foreign is a proud ſinne, but to rejoyce and in this, is a ſuperlative degree of it, a ſin out of meaſure ſinful. The charity therefore that I owe you, ſtirs my very inwards to be compaſſionate toward you, and to ſollicite the Almighty for you, that you may repent of this wickedneſſe, and pray to God, Acts 8.22, 23.if perhaps the thoughts of your heart may be forgiven you, for I perceive you are in the gall of bitterneſſe, and the bond of iniquity: for elſe your gall had never ſo overflowed againſt the houſes of God. And I pray yet ſatisfie me in one thing more; if they be ſuch abominable places, ſuch unhallowed buildings, how comes it to paſſe that you, I had almoſt ſaid ſolely, make uſe of them? Two or three years ſince, Sheer Halls, Market Houſes, private Conventicles were the only lawful meeting houſes; but now theſe are of no eſteem, none now to the old Fabricks; theſe you frequent, theſe you invade; in theſe you preach, cenſure and break bread. So that it ſeems now, that the Pariſh Parſon being turned out of dores, all the ill-favouredneſſe and unholineſſe went out with him.
3. Againſt this poor Parſon you are very bitter; arraigned he muſt be, brought to the Bar to take his trial. And him you endite for luke-warmneſſe; like he is to the Angel of Laodicea, not hot, nor cold, and therefore condemned he is to lye under the laſh, and take his correction kindly.
'Tis manifeſt indeed, that all luke-warme, hypocritical Profeſſours, ſhall be ſpued out of Chriſts mouth; for vomitum faciunt Deo. To him they are as luke-warme water to the ſtomach that procures a vomit; and if ſo, 'tis good counſel you give him, or any other in his caſe, to receive what ever correction ſhall be as a cordial of love adminiſtred unto him, for preventing of what may follow.
But here I muſt put you to it, to prove your enditement, the puniſhment he is under will never do it;
— careat ſucceſſibus opto
Quiſquis ab eventu facta notanda putet.
This will prove him culpable and guilty, and ſo I admit he was; but whether he were hot or cold, an hypocrite or otherwiſe, is more than you can ever know. For zeal and ſincerity in Religion are qualities that lye very much inward; and he that is cold in it, may ſeem to be very zealous, as did Jehu; and he whoſe heart is not upright, may pretend to be very ſincere, as did the Phariſees; Now how can you paſſe your judgment in ſuch a caſe? And it ſeems you cannot, for you confeſſe there may be hypocrites, luke-warme men, even in your Combinational Churches, which if you knew, you would caſt out from among you; and ſo would we do, ſpue them out after Gods example. Forbear therefore hereafter theſe harſh and uncharitable cenſures, eſpecially againſt a whole order of men. For they muſt …and and fall to their own Maſter.
Were they ignorant and ſcandalous? ſo were theſe. But now I remember it, this is no ſigne of luke-warmneſſe in the Pariſh Parſon, ſince they who were truly ignorant and ſcandal …, were for the moſt part kept in; and thoſe who were knowing and blameleſſe, were caſt out.
1. But now I pray tell me in what ſenſe it is that you accuſe them; is it for being Parſons, or for preaching, or for preaching Parſons? Take it in what qualification you will, beware upon whom this blow will light, and what a company of precious ones you will preſently endite to be like the luke-warme Angel of Laodicea. For how many of your Preachers are now become Parſons? you know they have the fatteſt Benefices of this whole Country. If plurality were an argument of the Pariſh Parſons luke-warmneſſe, it is theirs. If non-reſidence an argument, they are guilty of it. If handling the fleſh-hook too much, none more guilty. If neglect of Catechizing, they cannot be excuſed. If frequent preaching, they exceed. If forbearance of Sacramental adminiſtrations, this by them is ſeldome done. That I ſay not, that in life and example they are no whit better. In Gods name therefore, ſince in luke-warmneſſe they are ſo like the old odde head, the Pariſh Parſon; let them lye down under the laſh with him, and with ſhame and confuſion of face to themſelves, receive a ſharp correction, that they may prevent the ſpuing of their names out of Chriſts mouth, as it is manifeſt by what is foretold, Revel. 3.19. One thing onelyonly I may not forget, that whereas the old odde head you mention did leaſt harme, this laſt Pariſh Parſon you have impoſed upon us does all the miſchief.
4. In your concluſion; yet God be thanked, you ſhew more charity to the Pariſh, than to the Parſon; of it you ſay, that the whole half-blind political body doth yet appear not to be utterly uncurable. You do ſo load your ſentences with ſtrong words, that they paſſe my capacity. I know not what to make of this political body of a Pariſh; for I never underſtood they were under any other policy then that of the Common-wealth or Church in which they lived; nor that they were any Corporation at all. I profeſs, I underſtand not what you mean, if you intend any thing beſides this. But whatſoever you intend by it, this I finde that you affirme, the whole was half-blind; they have not yet then loſt their ſight altogether; that little light they have, may in good time make them ſee how they have been deluded, and ſo free them from all the fallacies that have been put upon them; which when it happens, both you and I are in hope of their cure. But that you ſay muſt not be expected, ſo long as they remain in their preſent condition. For in reſpect of its preſent poſture and numerous abominations, it is altogether unapprovable, and I ſay the ſame too; and upon the very ſelf ſame ground, becauſe it rejects the Commandments of God, that it may obſerve the traditions of men.
For what is the whole conſtitution of your Church, but the tradition of men? whats your plea all this while, but a tradition of men? That a company collected under a Covenant, without either Paſtours or Elders is a true Church, is a tradition of men; That they may create, elect, ordain their Paſtours and Elders, is another tradition of men; That the power of the Keys ſubjectively and authoritatively to inveſt and deveſt, is in them: is a third tradition of men. That there muſt be Lay-Presbyters, which muſt be Ruling Elders in the Church, is a fourth tradition of men. That the erection of the Cathedral, Parochial, Provincial, National Church was the corruption of the Combinational, is another tradition of men. That the Supreme power in any Nation is a violent head; the Arch-Biſhop a haughty horrible head; the Dioceſan an idle and addle head; the Pariſh Parſon an odde head, is another of your traditions. That there may be no ſet forms of prayer uſed in the Church, no ſinging of Pſalms in mixt Congregations. That the Scripture may not be read in the Church, except expounded. That thoſe Rites which you call but falſly Romiſh and Humane, may not be uſed in the Church. That Godfathers and Godmothers may not be uſed in Baptiſme, nor the children of thoſe who are out of your Combinational Church baptized. That thoſe whom you uſually call profane, ignorant, ſcandalous perſons, may not be admitted to the Sacrament: That there muſt be an upper ſeat erected for the Elders, to ſit in their ranks, as Aldermen upon the Bench in the Church. That there muſt be Tables ſet up for the maintenance of the Ruling Elders. All theſe are the traditions of men, and doctrines of men; and therefore I give this counſel to the whole half-blinde political body of the Pariſhes, where you have prevailed moſt, that while they are curable they tender their health; and to beware of the Scribes and Phariſees, who in vain worſhip God, teaching for doctrines the Commandments of men; and to beware leſt any man ſpoile them through Philoſophy, or vain deceit through the tradition of men, &c. This is a holy watch-word, and a wholeſome warning, and I deſire it may be heedfully hearkned unto by ſuch as are your Church Officers, for then I doubt not, but that they who have ſo much power, and have ſuch an influence on the multitude, might be excellent inſtruments in this cure, and quickly be able to bring back the multitude of Church hearers, from thoſe many above-named obſervations and aberrations, into which they have been cunningly, and in ſimplicity of heart drawn, as thoſe poor Iſraelites were to follow Abſolon.
That it be ſpeedily amended, I wiſh with all my heart; but ſay it be not, but theſe poor ſimple ſouls ſeduced by and through Philoſophy, do not amend ſo timely as is deſired, my charity will not permit me to damne them eternally; and that they ſhall partake of the judgment of thoſe who worſhip the Beaſt; that they ſhall drink of the wrath of God, which is poured out without mixture into the Cup of his indignation, and that they ſhall be tormented with fire and brimſtone in the preſence of the holy Angels, and in the preſence of the Lamb, and that the ſmoke of their torment ſhall aſcend for ever and ever, as you threaten out of Revel. 14.9, &c. This is a harſh ſentence; and though it may affright and terrifie thoſe, who for doctrines teach the commandments of men, and make the Word of God of none effect through their traditions, which is a wilfull, obſtinate, preſumptuous ſinne; yet I have great reaſon to hope that thoſe who have ſimply, and ignorantly, and weakly, followed ſuch Teachers, may finde mercy, eſpecially if they ſhall call to God with David, Who can underſtand his errours. Cleanſe thou me from my ſecret faults? Pſal. 19.12, 13.keep back thy ſervant alſo from preſumptuous ſinnes, let them not have dominion over me. Then ſhall I be upright, and I ſhall be innocent from the great offence.
But becauſe this danger lies as you ſay, in the obſervation of Traditions, it will not be amiſſe to ſet down that about this point,Dr. Whites Orthodox. cap. 4. p. 3. Sect. 1.2. which may ſatisfie any ſober man, which becauſe I am not able to do better then Dr. Frauncis White hath done, I ſhall tranſcribe the Summe of what he delivers.
The word Tradition in general ſignifies any doctrin or obſervation deliver'd from one to another, either by word or writing, Acts 6.14. 2 Theſſ. 2.15. & cap. 3.6. 1 Cor. 15.3.4.
The Proteſtants ſimply do not deny Tradition; but firſt we diſtinguiſh of Traditions, and then according to ſome acceptions of the name we admit thereof, with a ſubordination to holy Scripture.
1. Firſt, the Romaniſts maintain there be doctrinal Traditions, or Traditions that contain Articles of Faith, and ſubſtantial matters of divine worſhip and religion,Decret. prim. 4. Seſſ. Syn. Trident. not found in the holy Scripture; and that theſe are pari pietatis affectu ac reverentia ſucipiendae, ac venerandae with Scripture, and to be believ'd no leſſe then the prime Articles; ſuch are Purgatory, Tranſubſtantiation, Invocation of Saints, the Popes infallibility, &c. Theſe, and all other ſuch Traditions, containing new parts and additions to religion, the Proteſtants ſimply condemn and renounce.
2. But ſecondly, the name of Tradition in the writings of the Primitive Doctours and Fathers is taken in three other ſenſes.
Firſt, for external Rights and Ceremonies of decency, order, and outward profeſſion of religion not found expreſſely in the holy Scripture, but uſed as things adiaphorous, being not of the ſubſtance of divine worſhip; but only acceſſary, as the ſign of the Croſſe; and many of thoſe, you in your following words mention; and theſe we ſay may be uſed, or diſuſed according to the Laws of every Church, as they ſerve for aedification, or otherwiſe.
Secondly, The report of the Primitive Church concerning matter of fact, and concerning the practice of the Apoſtles is another Tradition; as that the Apoſtles did baptize infants; that they admitted none to the Lords Supper, but thoſe who were of years to examine themſelves; that they ordain'd ſuch and ſuch in ſeveral Churches to be Biſhops; That, that very Canon of Scripture which we now maintain, was the Canon at that time with many other, which can be beſt prov'd by Tradition. And therefore we willingly admit of theſe Traditions alſo deliver'd unto us by the Hiſtories and Records of the Church, becauſe ſuch reports explicate the meaning, or confirm the doctrin of the Scripture.
Thirdly, The ſumme of Chriſtian faith, as the Creed, and the explication of Chriſtian doctrin in many principal parts thereof, concerning the Trinity, Incarnation, deſcent of Chriſt into hell, &c. is oftentimes call'd Tradition, being receiv'd from hand to hand, as the Apoſtles lively teaching; and ſuch Tradition found unanimouſly in the Fathers we admit alſo, becauſe it gives light to the doctrine found in Scripture.
But in the admittance of theſe we require two Cautions.
1. That the holy Scripture be the rule of all Traditions whatſoever thus far, that they be foreign, up on examination conformable to the Scriptures, and every way ſubſervient to the ſame.
2. That they have the Teſtimony of the primitive Church in the prime age thereof, and deſcend to our days from the ſame, by the ſtream of ſucceſſion through ages following, and were received as Apoſtolick in the Catholick Church.
The Queſtion of Traditions being thus ſtated unto you, eaſie it will be to anſwer to your two alleag'd Texts of Tradition, Mark 7. Col. 2. For they make as much to your purpoſe, as Ecce duo gladij doth to confirme the Popes claim to the Temporal and Spiritual power; or Paſce oves, to uphold his Supremacy; Or God made two great lights, to prove the Popes power to be above the Emperours, as much as the Sun exceeds the Moon; or that Parſon who would undertake to prove the Pariſh muſt pave the Church, and not he, becauſe it was written in the Prophet, paveant illi, ego non paveam.
For how doth that place of Mark 7.7.9. pertain to the ſpiritual, hiſtorical, or interpretative Traditions of the Chriſtian Church. It was of the Scribes and Phariſees of whom our Saviour there ſpoke, and of their Traditions; of waſhing of pots and cups, and many ſuch other like things of their Corban. And in their waſhings they placed not decency and civility, but made a matter of Religion of it; and by their Corban they took away the duty of the fifth Commandment. Look into the place you urge, and tell me whether I ſay not truth; and this it ſeems you ſaw, and that made you skip over the 8. verſe, and never mention the 11. which if you had done, and weigh'd, you would not for ſhame have equall'd our Traditions with theirs; or judged us as ſuperſtitious for obſerving our Traditions, as they were for theirs. We have a command for the inſtitution of our Ceremonies; let all be done decently, in order, and to edification; we have good authority that our Traditions are Apoſtolical, we obſerve them in obedience to the Command, Honour thy father and mother, who have authority in indifferent things. And therefore your imputation is raſh; for we reject no Commandment of God, by receiving the commands of men. Beſides, you know we never maintain'd theſe as foreign Doctrins, which was the Phariſees ſuperſtition; but only as Rites and Ceremonies, not placing Religion, but the decency of Religion in them.
That other place in the Coloſſians you underſtand not; it is a difficult place; I ſhall labour to give ſome light to it.Good. Ant. lib. 1. c. 12. Some conceive the Apoſtle in this chapter intends the Eſſens, who were a ſtrict Sect among the Jewes; and in many paſſages the Apoſtle ſeems directly to point at them.verſ. 16. Let no man condemn you in meat and drink. Let no man bear rule over you through humbleneſſe of mind, and worſhipping of Angels; why, foreign,verſ. 18. why are you ſubject to ſuch Ordinances? ver. 20. The Apoſtle uſeth the word foreign, which the Eſſens applyed to note their Ordinances, Aphoriſms, Conſtitutions. In the 21. verſ. he gives an inſtance of ſome, touch not, taſte not, handle not: Now the Junior company of Eſſens might not touch their Seniours; and in their diet, their taſte was limited to bread, ſalt, water, and hyſop; which Ordinances they undertook foreign, ſaith Philo, a love of wiſdome; but the Apoſtle concludes, that the obſervation of this had only foreign a ſhew of wiſdome; this their doctrine was, as Philo ſaith, foreign, a kind of Philoſophy receiv'd from their Fathers by tradition; and therefore St. Paul bids Chriſtians beware of it; Beware, least any man ſpoile you through Philoſophy.
Some other refer theſe words to ſome Philoſophers who mingled their ſaecular Philoſophy with the Religion of the Jewes; deliver'd at that time many falſe dictates,Eſtius in loc. of God, of Angels, of the Son of God, of the eternity of the World, of purgation of ſouls, which were partly receiv'd from the Platonicks, partly invented out of their own brains. Of which kind was Simon Magus, from whom deſcended the Sect of the Gnoſticks. Touching this Philoſophy, and theſe Traditions the Apoſtle gives his caveat, Beware leaſt, &c.
Zanchy, Aretius, Daven. in loc.Others, without reflecting upon either Eſſens, or Gnoſticks, more ſimply expound the words as a Caveat given againſt all Sophiſtical Philoſophy, Phariſaical traditions, and all Moſaical Ceremonial Rites. Philoſophy the Apoſtle here condemns not, as all note upon the place, but as it had vanity and deceitfulneſſe added to it; for a man may condemn the ſophiſtry and knavery of any art, that likes the art well enough. The Traditions of men he utterly diſlikes, ſuch as were accompanied with ſuperſtition and folly; as were thoſe of the Phariſees diſliked by our Saviour, mentioned before. And ſo alſo the Moſaical ceremonies, which may well be call'd Elementa mundi, as they are Gal. 4.3. and alſo verſ. 9. weak and beggarly rudiments. Elements, ſuch as A. B. C. for children to begin with, but now by Chriſt being utterly aboliſh'd, Now if any man ſay, Touch not that man, he is unclean; taſte not that meat, it is forbidden; handle not that cup, it is defiled; beleeve him not.
Tertul.Here then the Apoſtle gives us a Caveat againſt three ſorts of men, or rather againſt their foreign, their doctrins, the Philoſophers, the Phariſees, the Jews. The Philoſophers were Patriarchae haereticorum; and he means the Gnoſticks; vain and deceitful arguments they bring, beware you be not ſpoil'd by them. The Phariſees are a ſort of ſuperſtitious hypocrites; they have Traditions taken up by themſelves, which Moſes never deliver'd; beware of them. The Jews walk not after Chriſt; their dictates are, that you yet are bound to keep Moſes Law; hearken not unto them when they ſay unto you, Touch not, taſte not, handle not; ſubject not your ſelves to their Ordinances, after the commandments and doctrines of men, &c.
This is the true intent, ſcope and ſenſe of St. Pauls words, as the wiſe and judicious Interpreters have taught me. And that therefore the word Traditions, that you here catch at, is but a ſhadow, in laying hold of it to ſerve your turn; you put upon the unlearned a vain parologiſm, a dicto ſecundum quid ad dictum ſimpliciter; the Phariſaical Traditions are forbidden, therefore all Traditions; the doctrines of thoſe men, therefore all other doctrines that the Church ſhall teach; for which there is not a manifeſt and expreſſe text in particular.
For let the Queſtion then be propoſed, whether it can be proved from theſe places, that all Traditions and external Rites brought into the Church by men, ought to be exploded, ejected, condemn'd? And I anſwer, No; partly for that theſe texts aim at another matter, partly, becauſe there muſt be power granted to the Governours of the Church, to inſtitute rites for order and decency; the Apoſtle himſelf being the Authour of it, Let all things be done decently and in order, 1 Cor. 14.40. Heb. 13.17.and partly, becauſe we are bound to obey them in all things that are honeſt. Auſtin hath left us a good rule about Rites and Ceremonies, which were it obſerved,Auſtin ad Januarium Epiſt. 118. cap. 22. would ſettle much unity and peace in the Church. In his nulla melior diſciplina prudenti Christiano, quam ut eo modo agat quo agit Eccleſia, ad quamcun que devenerit: quod enim nec contra fidem, nec contra bonos mores injungitar, indifferenter eſt habendum. But here three Cautions are to be obſerved.
1. That no man preſcribe external Rites with that mind, to hope for juſtification by them, or remiſſion of ſinne. For this is Jewiſh.
2. That theſe adiaphorous rites be not impoſ'd, as if they laid alike obligation upon the conſcience with the Laws of God: ſo that a damnable guilt ſhould be incurr'd upon the breach of them, although it happen without contempt of thoſe who are in authority and command, or without the ſcandal of others.
3. Heed muſt be taken that they be ſignificative,Dr. Ham. tract. of ſuperſtition à. Sect. 35. ad 43. few, wholeſome; ſignificant, that they be not empty. Few, that they impoſe no yoke upon the Diſciples necks; and wholeſome, that they edifie. In obeying and obſerving ſuch Ceremonies impoſ'd upon me by a lawful power, I ſhall never fear to be damned for rejecting the Commandments of God, and obſerving the doctrines of men: nor to incur that foreign with our Saviour out of the Prophet Iſaiah, in the Chapter cited by you faſtens upon thoſe Phariſaical hypocrites,Mark 7.5. This people honoureth me with their lips, but their heart is far from me.