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CHAP. LX.
Of Ceremonies.
OF the Members of Religion, the Pomp of Rites and Ceremonies in Habits, in Vessels, in Lights, in Bells, in Organs, in Singing, in Perfumes, in Postures, in Pictures, in the choice of Meats and Fasts, and the like, have been receiv'd and approv'd with great Ado∣ration and Veneration by the Multitude, especially Papistical, who understand no more than what they see with their Eyes. Numa Pompilius first Instituted Ceremonies among the Romans, thereby to invite a rude and fierce People, that had obtain'd a Kingdom by Violence and Rapine, to Piety, Truth, Justice and Religion: such were the Ancylia and Palladium, the Sacred Pledges of the Empires Safety; the double-Fronted Janus, Arbiter of Peace and War; The Fire of Vesta, over which a she-Flamin did continually Watch: The Year also divided into Twelve Months, with the variety of Good and Evil Days. The Sa∣cerdotal Dignity divided into Pontifexes and Augurs; their various Ceremonies of Sacrifices, Supplications, Shews, Processions, Temples; of which the greatest part, as Eusebius testifies, has been Translated into our Religion. But God himself, who delights not in Flesh and Humane Signes, contemns and despises these Car∣nal and Exteriour Ceremonies. For he is not to be
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Worship'd with Corporal Actions, Eye-pleasing Works, or Carnal Adoration, but in Spirit and Truth by Christ Jesus. For he looks upon the Faith, considering the inward Thoughts and Intentions of Men; the searcher of Hearts, that sees the very Secrets of the Soul. Therefore those Carnal and outward Ceremo∣nies no way advance us toward God, with whom there is nothing acceptable but Faith in Jesus Christ; with a perfect imitation of his Charity, and an unshaken hope in his Salvation and Reward. This is the true Worship, spotless from all Contamination of Exter∣nal and Carnal Ceremonies; wherein St. John instruct∣ing us, saith, That God is a Spirit, and to be worship'd in Spirit and Truth. This some of the Ethnick Philo∣sophers were not ignorant of; therefore Plato forbid that any Ceremonies should be used in the Worship of the most high God. For there is nothing wanting to him, who is all things himself; only it is requisite that we should adore him, by returning our thanks to him for all things. Neither have we any thing more grate∣ful to return to God, than Praise, Glory, and Thanks. Neither will it serve for an Objection, to insist upon the Sacrifices, Rites, and Ceremonies of the Mosaical Law, as if God had taken delight in them. For God brought them not out of Aegypt to offer up Sacrifices and Incense to him; but that forgetting the Idolatry of the Aegyptians, they might hear the Voice of God, and obey him in Faith and Truth to the ob•aining of their Salvation. Now the reason that Moses Institu∣ted Sacrifices and Ceremonies among them was, that he bare with their Infirmities, and yielded to the hardness of their Hearts, indulging a small Error, to recal them from things more unlawful, directing their Sacrifices to God, and not to Devils. For those things were not principally Instituted, but by consequence; neither could that Law oblige them otherwise, than
Page 175
as it was approv'd by the people. Therefore Moses when he produc'd the Laws of Ceremonies, he col∣lected the suffrages of the Elders and the people, where∣by to render them more pliable to his commands. Therefore might that Law be chang'd according to the alteration of times and manners, and was at last totally abrogated; but the Law of God delivered in the Tables of Stone, that is perpetual. For so God spake by Jeremiah, Why do ye offer to me Frankincense of Saba▪ and Cynamon fetch'd from a far Country? Your Holocau•ts and your Sacrifices have not pleased me. And again by the same Prophet, Thus saith the Lord, Put your burnt offerings to your sacrifice, and eat flesh, for I spake not to your Fathers, nor commanded them when I brought them out of the Land of Egypt, concer∣ning sacrifices and burnt-offerings; but this thing com∣manded I them▪ saying, Obey my voice, and I will be your God, and ye shall be my people; and walk ye in all the ways that I have commanded, you that it may be well with you. And Isaiah 43. 23. Thou hast not brought me, faith the Lord, the sheep of thy burnt-offerings, neither hast thou honoured me with thy Sacrifices; I have not cau∣sed thee to serve with an Offering, nor wearied thee with Incense; thou boughtest me no sweet savour with mo∣ney, neither hast thou made me drunk with the fat of thy Sacrifices: but thou hast made me to serve with thy sins, and hast wearied me with thy iniquities. And Chap. 66. v. 2. To him will I look, even to him that is poor, and of a contrite spirit, and that trembleth at my words. For it is not thy fat flesh that shall cleanse thee from thy iniquities. For Chap. 58. v. 5. It is such a fast that I have chosen, vers. 6. to loose the bands of wickedness, to take off the heavy burthens, to let the oppressed go free, and that ye break every yoke. vers. 7. To deal thy bread to the hungry, and that thou bring the poor that wan∣dreth into thy house: when thou seest the naked, that thou
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cover him, and hide not thy self from thine own Flesh. Verse 8. Then shall thy light break forth as the morning, and thy health shall grow speedily, thy righteousness shall go before thee, and the glory of the Lord shall com∣pass thee. Verse 9. Then shalt thou call, and the Lord shall answer, Here am I. I will not deny, but that as by Moses and Aaron formerly in the Synagogue, and after him by the succeeding Priests, Judges and Prophets, even to the Scribes and Pharisees; so also in the Chri∣stian Church it was the practise of the Apostles, Evan∣gelists, Fathers, Priests and Doctors, to deck and adorn her with decent Rites, Ceremonies and Institutions, to render her a more amiable Bride to her Celestial Spouse. To which later Ages have added many things too much savouring of Humane Weakness. But as it often happens, that that which is provided as a Remedy, turns oftentimes to nourish the Disease; so happens it now with the Ceremonies of the Church, that through the folly of Popish Superstition, Christi∣ans are now adays more clogged with continual inno∣vations than were the Jews of old; and, which is worse, though these Ceremonies are many of them neither good nor bad in themselves, but things indiffe∣rent; yet the superstitious people groping in the dark of Popery and Superstition, place a greater belief in them, and observe them more strictly than the Com∣mands of God: the Bishops, Abbots, Monks and Priests conniving all the while thereat, and well providing thereby for their Bellies. Now these Ceremonies, though they have been the occasion of few Heresies against the Faith, yet have they introduced innumerable Sects into the Church, and have been the seed of ma∣ny Schisms. For from hence it came to pass, that the Greek Church was separated from the Romans, while the one Consecrated Vnleavened, the other Lea∣vened Bread; when it matters not which, so the Bread
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be consecrated. Hence the Bohemian Church separa∣ted from the Roman, that they might administer the Sacrament in both kinds; but as St. Paul saith, Gal. 6. 15. Neither circumcision availeth, nor uncircumcision, but the observance of the Commands of God, which the same Author in the same place calls, the new crea∣ture. Therefore is it a most abominable piece of Ini∣quity, for such slight causes, and about things indiffe∣rent, to disturb the Unity of the Church, and divide the Body of Christ; and as our Saviour objects to the Pharisees, to Cleanse the outside of the Cup and swallow a Camel. Therefore by the providence of God the Pope did himself little good, when he was so stingy against the Leaven of the Greeks, and the Bohemian Cup.
Of Ceremonies.
OF the Members of Religion, the Pomp of Rites and Ceremonies in Habits, in Vessels, in Lights, in Bells, in Organs, in Singing, in Perfumes, in Postures, in Pictures, in the choice of Meats and Fasts, and the like, have been receiv'd and approv'd with great Ado∣ration and Veneration by the Multitude, especially Papistical, who understand no more than what they see with their Eyes. Numa Pompilius first Instituted Ceremonies among the Romans, thereby to invite a rude and fierce People, that had obtain'd a Kingdom by Violence and Rapine, to Piety, Truth, Justice and Religion: such were the Ancylia and Palladium, the Sacred Pledges of the Empires Safety; the double-Fronted Janus, Arbiter of Peace and War; The Fire of Vesta, over which a she-Flamin did continually Watch: The Year also divided into Twelve Months, with the variety of Good and Evil Days. The Sa∣cerdotal Dignity divided into Pontifexes and Augurs; their various Ceremonies of Sacrifices, Supplications, Shews, Processions, Temples; of which the greatest part, as Eusebius testifies, has been Translated into our Religion. But God himself, who delights not in Flesh and Humane Signes, contemns and despises these Car∣nal and Exteriour Ceremonies. For he is not to be
Page 174
Worship'd with Corporal Actions, Eye-pleasing Works, or Carnal Adoration, but in Spirit and Truth by Christ Jesus. For he looks upon the Faith, considering the inward Thoughts and Intentions of Men; the searcher of Hearts, that sees the very Secrets of the Soul. Therefore those Carnal and outward Ceremo∣nies no way advance us toward God, with whom there is nothing acceptable but Faith in Jesus Christ; with a perfect imitation of his Charity, and an unshaken hope in his Salvation and Reward. This is the true Worship, spotless from all Contamination of Exter∣nal and Carnal Ceremonies; wherein St. John instruct∣ing us, saith, That God is a Spirit, and to be worship'd in Spirit and Truth. This some of the Ethnick Philo∣sophers were not ignorant of; therefore Plato forbid that any Ceremonies should be used in the Worship of the most high God. For there is nothing wanting to him, who is all things himself; only it is requisite that we should adore him, by returning our thanks to him for all things. Neither have we any thing more grate∣ful to return to God, than Praise, Glory, and Thanks. Neither will it serve for an Objection, to insist upon the Sacrifices, Rites, and Ceremonies of the Mosaical Law, as if God had taken delight in them. For God brought them not out of Aegypt to offer up Sacrifices and Incense to him; but that forgetting the Idolatry of the Aegyptians, they might hear the Voice of God, and obey him in Faith and Truth to the ob•aining of their Salvation. Now the reason that Moses Institu∣ted Sacrifices and Ceremonies among them was, that he bare with their Infirmities, and yielded to the hardness of their Hearts, indulging a small Error, to recal them from things more unlawful, directing their Sacrifices to God, and not to Devils. For those things were not principally Instituted, but by consequence; neither could that Law oblige them otherwise, than
Page 175
as it was approv'd by the people. Therefore Moses when he produc'd the Laws of Ceremonies, he col∣lected the suffrages of the Elders and the people, where∣by to render them more pliable to his commands. Therefore might that Law be chang'd according to the alteration of times and manners, and was at last totally abrogated; but the Law of God delivered in the Tables of Stone, that is perpetual. For so God spake by Jeremiah, Why do ye offer to me Frankincense of Saba▪ and Cynamon fetch'd from a far Country? Your Holocau•ts and your Sacrifices have not pleased me. And again by the same Prophet, Thus saith the Lord, Put your burnt offerings to your sacrifice, and eat flesh, for I spake not to your Fathers, nor commanded them when I brought them out of the Land of Egypt, concer∣ning sacrifices and burnt-offerings; but this thing com∣manded I them▪ saying, Obey my voice, and I will be your God, and ye shall be my people; and walk ye in all the ways that I have commanded, you that it may be well with you. And Isaiah 43. 23. Thou hast not brought me, faith the Lord, the sheep of thy burnt-offerings, neither hast thou honoured me with thy Sacrifices; I have not cau∣sed thee to serve with an Offering, nor wearied thee with Incense; thou boughtest me no sweet savour with mo∣ney, neither hast thou made me drunk with the fat of thy Sacrifices: but thou hast made me to serve with thy sins, and hast wearied me with thy iniquities. And Chap. 66. v. 2. To him will I look, even to him that is poor, and of a contrite spirit, and that trembleth at my words. For it is not thy fat flesh that shall cleanse thee from thy iniquities. For Chap. 58. v. 5. It is such a fast that I have chosen, vers. 6. to loose the bands of wickedness, to take off the heavy burthens, to let the oppressed go free, and that ye break every yoke. vers. 7. To deal thy bread to the hungry, and that thou bring the poor that wan∣dreth into thy house: when thou seest the naked, that thou
Page 176
cover him, and hide not thy self from thine own Flesh. Verse 8. Then shall thy light break forth as the morning, and thy health shall grow speedily, thy righteousness shall go before thee, and the glory of the Lord shall com∣pass thee. Verse 9. Then shalt thou call, and the Lord shall answer, Here am I. I will not deny, but that as by Moses and Aaron formerly in the Synagogue, and after him by the succeeding Priests, Judges and Prophets, even to the Scribes and Pharisees; so also in the Chri∣stian Church it was the practise of the Apostles, Evan∣gelists, Fathers, Priests and Doctors, to deck and adorn her with decent Rites, Ceremonies and Institutions, to render her a more amiable Bride to her Celestial Spouse. To which later Ages have added many things too much savouring of Humane Weakness. But as it often happens, that that which is provided as a Remedy, turns oftentimes to nourish the Disease; so happens it now with the Ceremonies of the Church, that through the folly of Popish Superstition, Christi∣ans are now adays more clogged with continual inno∣vations than were the Jews of old; and, which is worse, though these Ceremonies are many of them neither good nor bad in themselves, but things indiffe∣rent; yet the superstitious people groping in the dark of Popery and Superstition, place a greater belief in them, and observe them more strictly than the Com∣mands of God: the Bishops, Abbots, Monks and Priests conniving all the while thereat, and well providing thereby for their Bellies. Now these Ceremonies, though they have been the occasion of few Heresies against the Faith, yet have they introduced innumerable Sects into the Church, and have been the seed of ma∣ny Schisms. For from hence it came to pass, that the Greek Church was separated from the Romans, while the one Consecrated Vnleavened, the other Lea∣vened Bread; when it matters not which, so the Bread
Page 177
be consecrated. Hence the Bohemian Church separa∣ted from the Roman, that they might administer the Sacrament in both kinds; but as St. Paul saith, Gal. 6. 15. Neither circumcision availeth, nor uncircumcision, but the observance of the Commands of God, which the same Author in the same place calls, the new crea∣ture. Therefore is it a most abominable piece of Ini∣quity, for such slight causes, and about things indiffe∣rent, to disturb the Unity of the Church, and divide the Body of Christ; and as our Saviour objects to the Pharisees, to Cleanse the outside of the Cup and swallow a Camel. Therefore by the providence of God the Pope did himself little good, when he was so stingy against the Leaven of the Greeks, and the Bohemian Cup.