The policy, then, which in most simple and single, and least l.u.s.tred with the pomp and bravery of ceremonies, cannot but be most expedient for edification. The king's daughter is most like herself when she is all glorious within, not without, Psal. xlv. 13, and the kingdom of G.o.d appeareth best what it is, when it cometh not with observation, Luke xvii.

20, 21. But "superst.i.tion (saith Camero),(313) the mother of ceremonies, is lavish and prodigal; spiritual wh.o.r.edom, as it is, it hath this common with the bodily; both of them must have their paintings, their trinkets, their inveiglements."

_Sect._ 2. Secondly, The ceremonies are impediments to the inward and spiritual worship, because they are fleshly and external. In the second commandment are forbidden _omnes ritus, qui a spirituali Dei cultu discrepant_.(314) "The kingdom of G.o.d is within you," saith Christ, Luke xvii. 21. Now, if the Apostle, 1 Tim. iv. 8, say, that bodily exercise, such as fasting, watching, &c., which are requisite as helps and furtherances to the humiliation of the soul, do but profit a little, then may we say of our unnecessary and unprofitable ceremonies, that they are exceedingly nocent and harmful to true and spiritual worship. The Apostle is not speaking of plays and pastimes, as Bellarmine would have us to think. Who can believe that Timothy was so much addicted to play, that the Apostle had need to admonish him, that such exercise profiteth little? He is speaking, then, of such bodily exercises as in those primitive times were used religiously, as fasting, watching, lying on the ground, and such like; and he would have Timothy rather to exercise himself to the life and power of G.o.dliness, and to substantial worship, than to any of these outward things. Neither doth the Apostle condemn only the superst.i.tious use of these exercises, as Calvin well observeth,(315) _alioqui in totum d.a.m.naret_: whereas he doth only extenuate and derogate from them, saying, that they profit little. Therefore (saith he), _ut maxime integer sit animus, et rectus finis, tamen in externis actionibus nihil reperit Paulus quod magnifaciat. Valde necessaria admonitio, nam semper propendet mundus in illam partem, uti Deum externis obsequiis velit colere._ But what will some say? Do we allow of no external rites and ceremonies in divine worship?

Saravia tells us,(316) that _dum vitia vitant stulti, in contraria ruunt_, and that he is no less in the fault, _qui nullas in externo Dei cultu ceremonias admitt.i.t, quae tantum decori serviunt, hominesque sui admoneant officii, quam qui quasvis citra, delectum recipiunt, &c._ Wherefore, because a transition from idolatry and superst.i.tion is more easy to Atheism and the profanation of holy things, than to the golden mediocrity, he saith, he could have wished that Beza had not generally condemned all ceremonies without making any difference.

_Ans._ Neither Beza, nor any other, who dislike the English ceremonies, condemneth such rites and circ.u.mstances in the external worship of G.o.d as serve only for decency, but those sacred and significant ceremonies which admonish men of their duty are not of this sort. What shall we say then of such a conjunction as this, _quae tantum decori serviunt, hominesque sui admoneant officii_? Why would not Saravin write a chronology; I say not _magnarum_ (as others), but _mirandarum conjunctionum_, and record that at such a time he found out the conjunction and compatibility of two things which were ever thought incompatible in former ages, namely, rites serving only for decency, and holy significant ceremonies admonishing men of their duty in G.o.d's worship? Had there been no moralist (trow we) then to note, that decency and things serving only for decency, have place in civility and all moral actions, in which notwithstanding there is no significant nor admonitory sacred signs of men's duty in G.o.d's worship? And thus should these two things be severed, which he hath conjoined and confounded.

To conclude, we condemn the English controverted ceremonies which are regarded as holy and significant, as most inexpedient, because they derogate from the true inward and spiritual worship; for man's nature, saith Camero,(317) "is delighted in that which is fleshly and outward, neglecting that which is spiritual and inward." And this is the reason why least spiritual, lively, and holy disposition hath followed upon the addition of unnecessary ceremonies; and why there was never so much zeal, life, and power of religion inwardly, in the church of Christ, as then, when she was freest of ceremonies. This much(318) a Formalist of great note is forced to acknowledge. Let us consider, saith he, "the primitive church, flourishing more in times of the apostles than ever it did afterwards. Who will not admire her great simplicity in all points, and especially in ceremonies? for excepting the celebration of baptism by washing of water, and of the holy supper, according to the Lord's inst.i.tution, in taking the bread and wine, and distributing them after thanksgiving; excepting also the imposition of hands upon those who extraordinarily received the Holy Ghost, whether it were in a general calling or a particular, to a charge in the church, and availing for a miraculous effect of healing the sick; I say, these excepted, there will not be found any other ceremony in those primitive times, so admirable was their simplicity."

_Sect._ 3. Thirdly, the ceremonies are a great hinderance to edification, because they make much time and pains to be spent about them, which might be, and (if they were removed) should be spent more profitably for G.o.dly edifying. That which is said of the ceremonies which crept into the ancient church, agreeth well to them.(319) _Ista ceremoniarum acc.u.mulatio, tum ipsos doctores, __ tum etiam ipsos auditores, a studio docendi atque discendi verb.u.m Dei abstraxit, atque impedivit necessarias et utiles divini eloquii inst.i.tutiones._

Pulpits sound oftentimes with declamations for the ceremonies, when there is need of pressing the power of G.o.dliness upon the consciences of people, and when there are many more necessary things to be urged. The press also sends forth idle discourses and defences of the ceremonies which might be employed more profitably.

And, moreover, faithful men whose labours might be very profitable to the church in the holy ministry, have neither a door of entrance nor a door of utterance licentiated to them, and that because they will not consent nor yield themselves to be the unhappy instruments of imposing this yoke of ceremonial bondage upon the necks of G.o.d's people. Others who have entered, and have been both faithful and painful labourers in the Lord's vineyard, are thrust from their changes for no other quarrel, but that of non-conformity. O unhappy ceremonies! woe unto you, you mischievous lets and prejudices to the edification of the church.

CHAPTER V.

THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY ARE OCCASIONS OF INJURY AND CRUELTY.

_Sect._ 1. The ceremonies serve to be instruments of cruelty against the sincere servants of Christ, they are used as Absalom's sacrifice, to be cloaks of wicked malice, they occasion the fining, confining, depriving, imprisoning, and banishing of very worthy and good men.

Such instruments of cruelty brought into the habitation, not of the sons of Jacob, Gen. xlix. 5, but of the G.o.d of Jacob, are to be accursed by all who love the peace of Jerusalem, or bear the bowels of Christian compa.s.sion within them, because they are not of Christ the meek Lamb of G.o.d, who did not cry, nor lift up, nor cause his voice to be heard in the street, who did not break the bruised reed, nor quench the smoking flax, Isa. xlii. 2, 3; but they are of antichrist, to whom it is given to make war with the saints.(320)

Surely those bowels of mercies, kindness, and forbearance, which the Apostle requireth, as they should be in every Christian, Col. iii. 12, 13, so chiefly _in iis qui praesunt_, as Melancthon noteth,(321) in them towards all, but chiefly towards these who are both good Christians and good subjects; towards these in all things, but chiefly in matters of ceremony and indifferency. In such matters always, but chiefly when there is no contempt nor refractory disposition, but only a modest and Christian desire to conserve the peace of a pure conscience, by forbearing to do that which it is persuaded is not right. Let magistrates remember well,

"Parcere subjectis et debellare superbos."

_Sect._ 2. If there were no more but such a doleful and woeful effect as the cruel dealing with the faithful ministers of Jesus Christ, occasioned by the ceremonies, this is too much for evincing the inconveniency of them.

Dr Burges, in a sermon preached before King James, related a speech of the emperor Augustus, who commanded that all the gla.s.ses should be broken, that no man might incur such a fright as one Pollio was put into, for breaking one of his master's gla.s.ses. Whereby (as he expounds himself)(322) he meant to intimate unto that wise king, that it were better to take away the ceremonies than to throw out the ministers for them. Yet it is the verdict of some,(323) that the blame lieth not upon the ceremonies, but upon ministers themselves, who leave their places and draw all this evil upon themselves. This is even as Nabal blamed David for breaking away from his master, when he was chased away against his will, 1 Sam. xxv. 10, and as Julian,(324) when he had impoverished the Christians, laughed them to scorn, as if they had impoverished themselves to get that blessing which Christ had promised to the poor.

The canon law speaketh for the Lord's bishops, which are persecuted from city to city:(325) _Nec ipsi in hoc peccant, quoniam non sponte sed coacte hoc agunt: sed illi __ qui eos persequuntur, nec ipsis episcopis hoc imputari potest, sed illis qui eos hoc agere cogunt_. How is it that they are not ashamed, who say, that ministers have their own places and callings, when they would fain abide in them, and with heavy hearts are thrust from them.

_Sect. 3._ Neither is this all the injury which is occasioned by the ceremonies, they make G.o.dly and zealous Christians to be mocked and nick-named Puritans, except they can swallow the camel of conformity. Our consciences bear us witness, how without all reason we are branded with the name of those ancient heretics, from whose opinions and manners, O, how far are we!(326) And as for ourselves, notwithstanding all this, we shrink not to be reproached for the cause of Christ. We know the old Waldenses before us,(327) were also named by their adversaries, Cathares or Puritans, and that, without cause, hath this name been given both to them and us. But we are most sorry that such as are walking humbly with their G.o.d, seeking eagerly after the means of grace and salvation, and making good conscience of all their ways, should be made odious, and that piety, humility, repentance, zeal, conscience, &c., should be mocked, and all by occasion of the ceremonies.

CHAPTER VI.

THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY HARDEN AND CONFIRM THE PAPISTS.

The Papists make advantage of the ceremonies, and thereby confirm themselves in Popery. First, in that they use them as the bellows to blow up the fire of contention among us, remembering the old rule, _divide et impera_. They set us by the ears among ourselves, that they may be in peace, and that intestine discord may make us forget the common adversary.(328) Calvin wrote to the Earl of Somerset, _Fieri non posse qum Papistae superbius insolescerent, nisi mature compositum esset dissidium de ceremonus_. Dr White saith,(329) that our strife about ceremonies is kindled and nourished by Papists. If we were liberate from the ceremonies, then might we do more against the Papists, and they should not insult as they do.

_Sect._ 2. But they have yet more advantage from our Formalists, for they like very well the course of conformity, as the way of returning to Popery, and some of them tell us in broad terms, that they hope we are coming fast home to them. They perceive us receiving and retaining their Roman rites and popish policy, which makes them resolve to stay where they are, promising, that themselves are in the surest hold, and looking for our returning back to them. This was ere now both foreseen and foretold by the wiser sort.

Zanchius told,(330) that he seemed to himself to hear the monks and Jesuits saying among themselves, _Ipsa quoque Regina Angliae doctissima et prudentissima, paulatim incipit ad Sanctae Romanae ecclesiae redire religionem, resumptis jam sanctissimus et sacratissimis clericorum vestibus, sperandum est fore ut reliqua etiam omnia_, &c. Papists count all to be _Calvino Papistae_, _i.e._, half Papists, who are not Puritans, and daily invite them to an a.s.sociation with them against the Puritans, as Parker(331) showeth out of a treatise ent.i.tled, _Concertatio Ecclesiae Catholicae in Anglia contra Calvino Papistos et Puritanos_. And we may perceive out of Franciscus a Sancta Clara,(332) that they despair of any agreement with Puritans, yet hoping that Formalists will agree with them.

In these hopes they are still more and more confirmed whilst they observe this conformity in ceremonies to be yet prevailing and proceeding, and not like to take a stand. Whereupon they (poor souls) delight to stay still in Babylon, finding us so fast turning back thither, as if we repented we come out from thence.

_Sect._ 3. Some would here defend the ceremonies, as being most expedient to gain the Papists, who otherwise should be the more aliened from us. O what a fiction! As if, forsooth, hardening of them in Popery were to win them, and fostering of them in the same were to wean them from it. Woeful proof hath taught us, that they are but more and more hardened, and resolutely continued in Popery by these Roman remainders among us, neither will they, whilst they expect that we are turning back to them, do so much as meet us midway; but they flee from us,(333) _quam longissime_; their over-pa.s.sing and over-reaching Pharisaical zeal, makes them hold fast the least point of their religion, and adhere to the whole entire fabric of the Roman both doctrine and discipline.

Of the gaining of the adversaries, Augustine speaketh better,(334) for if you demand, _Unde vincantur pagani, unde illuminentur, unde ad salutem vocentur?_ He maketh this answer, _Deserite omnes solennitates ipsorum, deserite nugas eorum: et si non consentiunt veritati nostra, saltem pudeat paucitatis suae. Nulla est concedenda gratia adversariis_ (say the divines of Germany(335)), _in mutatione ceremoniarum, nisi prius n.o.bisc.u.m consentiant in fundamento hoc est, in vera doctrina et usu sacramentorum._ They that yield to the adversaries in matters of rite, _cos hoc ipso in impietate sua confirmant_; and the adversaries _cessione ista non parum adjuvantur_, saith Balduin. Bellarmine,(336) rejecteth Ca.s.sander's reconciliation,(337) for this reason among others, because, according to the judgment of the fathers, we should not change nor innovate the smallest matters for gratifying of heretics.

The best way, then, which we can use for winning of the Papists, is to shine as lights in the world, Phil. ii. 15, 16, holding forth the word of life by a pure and plain profession, to be blameless and harmless, the sons of G.o.d, without rebuke, in the midst of a crooked and perverse nation, that so the name of G.o.d and his doctrine be not blasphemed, 1 Tim.

vi. 1. If thus we hold fast the profession of the truth, and walk in all honest conversation according to the truth, so many as are ordained to eternal life shall be converted, and made to glorify G.o.d in the day of visitation, 1 Pet. ii. 12.

_Sect. 4._ If it be said, that the Apostle observed some Jewish ceremonies for winning of the Jews, as we read, Acts xviii. 21; xx. 16; xxi. 26; and that it appeareth, we may by the same reason yield to some popish ceremonies for winning of the Papists. _Ans._ 1. There is not a like reason of the weak Jews, who then could not have been fully instructed concerning Christian liberty, and obstinate Papists who might have been, and yet may be instructed, but will not. Nor, 2. Is the same to be done in the bright shining meridian light of the gospel, which was done before the full promulgation of the same? Nor, 3. Is so much honour to be given,(338) and so great respect to be had to popish and antichristian rites, as to the ceremonies which were ordained by G.o.d himself. These were to be suffered awhile, that they might be honourably buried; to those we are to say with detestation, "Get you hence." Nor, 4. Can the same things be done at Antioch which are done at Jerusalem. At Antioch Peter sinned by using Jewish rites, because there the greatest part were Gentiles, who had both heard his preaching and seen his practice against the ceremonies of the Jews. But at Jerusalem Paul had to do with the weak Jews, who had heard little or no preaching against those ceremonies, and had seen as little practice contrary unto them. Now Scotland must not be likened to Jerusalem, no not to Antioch; for Scotland hath been filled both with preaching and practice contrary to the ceremonies of the Papists, yea, hath moreover spewed them out openly and solemnly, with a religious and strict oath never to lick them up again.

CHAPTER VII.

THAT THE CEREMONIES ARE INEXPEDIENT, BECAUSE THEY DISTURB THE PEACE OF THE CHURCH.

_Sect._ 1. The great evils which have befallen to many famous churches, through the means of intestine dissensions, should teach us not to admit the occasions of the like inconveniences among ourselves; for as by concord _minima cresc.u.n.t_, so by discord _maxima dilabuntur_.

Now, the ceremonies are the bane of our church's peace, and the unhappy instruments of lamentable discord among brethren who should dwell together in unity. I know that the refusers of the ceremonies are blamed, as if they were the troublers of the peace of the church, and the tumultuating contentious spirits who make so much ado about matters of rite and ceremony. But I know also that none have been more ordinarily and commonly blamed for troubling the peace of the church than they who least deserved to be blamed for it. So was Elijah himself(339) thought to be he that troubled Israel, when he contended against the corruptions of the church in his time, 1 Kings xviii. 17. I will therefore observe four marks whereby it may be known when contentions are in a church, which side is reprehensible, and also who are to be blamed as the troublers of our Israel.

_Sect._ 2. In contentions raised in the church, we are to consider the motive, the measure, the matter, the manner. And, 1st. Touching the motive: They who contend in a church reprehensibly, are moved and induced to the course which they follow, by some worldly respect, Acts xix. 26; 1 Tim. vi. 5. Now, as for those in our church who contend for the ceremonies, many of them are led by such _argumenta inartificialia_, as wealth, preferment, &c., and if conscience be at all looked to by them, yet they only throw and extort an a.s.sent and allowance from it, when worldly respects have made them to propend and incline to an anterior liking of the ceremonies. We do not judge them when we say so, but by their fruits we know them. As Pope Innocent VII., while he was yet a cardinal, used to reprehend the negligence and timidity of the former popes, who had not removed the schism and trouble of the church of Rome, yet when himself was advanced to the popedom, he followed the footsteps of his predecessors, governing all things tumultuously, and making the schism worse; so among our opposites, not a few have been overcome with ease, pleasure, riches, favour, pre-eminence, &c., to like well of the ceremonies which never had their first love, when they had both spoken and disputed against them. What drew them overstays to contend for them, except (I say not the seeking of, lest I be thought uncharitable, but) their being sought by some worldly benefit? And how could such an one excuse himself but by Paris's apology, _Ingentibus ardent, judicium domis solicitare meum._ And what marvel that Balak's promotion, Num. xxii. 17; and Saul's fields and vineyards, 1 Sam. xxii. prevail with such as love this present world, 2 Tim. iv. 10.

The popish oil and chrism were defended by Islebius and Sidonius, _ut ipsi nimirum __ discederent unctiores_.(340) How like to them have we known many Formalists! The best respect which Bishop Lindsey nameth for kneeling at the communion is,(341) the eschewing the prince's offence; but, as for us, let it be told, who hath ever of a Conformist become a Non-Conformist, for any worldly benefit which he might expect by his non-conformity? What worldly respect have we to move us to refuse the ceremonies? What wealth?

What preferment? What ease? What pleasure? What favour? Do we not expose ourselves to the hazard of all these things? Only our consciences suffer us not to consent to such things as we see to be unlawful and hurtful for the church.

_Sect._ 3. 2d. Let it be considered which side exceeds in contending they are in the fault, 1 Tim. vi. 4. Now, our opposites do far overmatch us and overstride us in contention; for, 1. They harbour an inveterate dislike of every course and custom which we like well of, and they carp at many deeds, words, writings, opinions, fashions, &c. in us, which they let pa.s.s in others of their own mind. Whereas we (G.o.d knows) are glad to allow in them anything which we allow in others, and are so far from _nitimur in vet.i.tum, semper cupimusque negata_, that most heartily we condescend to apply ourselves, by all possible means, to observe them, please them, and entertain peace with them, who impose and urge upon us an unconscionable observation of certain ceremonies, and to do as much for them as any ground of conscience or reason can warrant. So far as we have attained, we walk by the same rule with them, Phil. iii. 16, and so exceed not in the measure. 2. It may be seen that they exceed in contending with us, if we be compared with the Papists; against them they contend more remissly, against us more intensively. Saravia professeth(342) that he thinketh worse of us than of Papists. He hath reason who complaineth of Formalists'

desire not to stir and contend against the Papists, and their fierceness against their own brethren.(343) "This (saith he) is ill provided for, and can have no excuse, that some, not to contend with Papists, should contend with their brethren, and displease the sons of their own mother, to please the enemies of their father, and beat not the dog before the lion, but the lion for favour of the dog, and make the natural child to weep, while the son of the bondwoman doth triumph." 3. That they exceed, appeareth from the effects of their contending; hurt and damage is a main effect of contention. Calvin, Perkins, and Pareus, observe upon Gal. v. 15, that contentions breed hurtful and pernicious effects, which tend to consumption and destruction. Now, wherein do we injure or harm our opposites in their persons, callings, places, &c.? Yet in all these, and many other things, do they wrong us, by defamation, deprivation, spoliation, incarceration, &c.? How much better were it to remove the Babylonian baggage of antichristian ceremonies, which are the mischievous means, both of the strife and of all the evil which ariseth out of it! Put away the ceremonies, cast out this Jonas, and, behold, the storm will cease. A wise pilot will, in an urgent storm, cast out even some precious wares, that the rest may be safe. "And shall we then (saith Parker(344)) cast out the pilots of the ship themselves, and all to spare the wares of Rome, which are no lawful traffic?"

_Sect._ 4. 3d. Let the matter be looked to for which each side contendeth.

"Brethren (saith the Archbishop of St Andrews),(345) to contend is not be contentious in a light business, this is faulty." Now, I wish it may please him to understand that when we contend about the removal of the ceremonies, we content for a very weighty matter; for we prove the removal of them to be necessary, in respect of their inconvenience and unlawfulness. They who urge the ceremonies, contend for things which are not necessary; and we who refuse them, contend for things which are most necessary, even for the doctrine and discipline warranted by G.o.d's word, against all corruptions of idolatry and superst.i.tion. That the ceremonies can neither be purged of superst.i.tion nor idolatry I have proved in the third part of this dispute.

_Sect._ 5. 4th. If the manner of contending be observed, our opposites will be found reprovable, not we. We contend by the grounds of truth and reason; but they use to answer all objections, and resolve all questions, by the sentence of superiors and the will of the law; we contend from G.o.d's word and good reason, they from man's will and no reason. This was clearly seen at the first conclusion of the five Articles at Perth a.s.sembly.

Bishop Lindsey himself, relating the proceedings of the same, tells us,(346) that Mr John Carmich.e.l.l and Mr William Scot alleged, that if any would press to abolish the order which had been long kept in this church, and draw in things not received yet, they should be holden to prove either that the things urged were necessary and expedient for our church, or the order hitherto kept not meet to be retained. This was denied, upon this ground, that it was the prince (who by himself had power to reform such things as were amiss in the outward policy of the church) that required to have the change made. Well, since they must needs take the opponent's part, they desired this question to be reasoned, "Whether kneeling or sitting at the communion were the fitter gesture?" This also was refused, and the question was propounded thus: "His Majesty desires our gesture of sitting at the communion to be changed into kneeling, why ought not the same to be done?" At length, when Mr John Carmich.e.l.l brought an argument from the custom and practice of the church of Scotland, it was answered,(347) That albeit the argument held good against the motions of private men, yet his Majesty requiring the practice to be changed, matters behoved to admit a new consideration, and that because it was the prince's privilege, &c.

I must say, the Bishop was not well advised to insert this pa.s.sage, which (if there were no more) lets the world see that free reasoning was denied; for his Majesty's authority did both exeem the affirmers from the pains of probation (contrary to the laws of disputation), and state the question, and also answer arguments.

And, moreover, when the Articles were put in voting, the Archbishop, in calling on the names, did inculcate these and the like words: "Have the king in your mind-remember on the king-look to the king." This Bishop Lindsey pa.s.seth over in deep silence, though it be challenged by his antagonist. Plinius proveth,(348) that _animalia insecta_ do sometimes sleep, because sometimes when light is holden near them, yet they stir not. And may not we conclude that the Bishop was sleeping, when, though both in this and divers other places, such convincing light was holden out before them, yet hath he said nothing, nor stirred himself at all for the matter? Yet, farther, we find that Bishop Spotswood, in his sermon at that pretended a.s.sembly, answereth all such as cannot yield to the ceremonies with the peace of their consciences, that without any more ado, they may not control public judgment, but must always esteem that to be best and most seemly which seemeth so in the eye of public authority,-that even such rites and orders as are not rightly established must be obeyed so long as they have the force of a const.i.tution,-that the sentence of superiors ought to direct us, and be a sufficient ground to our conscience for obeying. This is the best of their reasoning, and before all fail. The Bishop of Winchester reasoneth from bare custom.(349) Have we not cause to renew the complaint which John Lascus made in behalf of the Protestants in Germany,(350) _nulla cognitione causae per colloquium aut amicam suffragiorum collationem habita, sed praejudicio tantum ipsorum sententiam d.a.m.nari_.

CHAPTER VIII.