XXI. mean be is found, through which the line of it is to pass, in these par- CHAP. ticulars. Confirmation fitteth for the eucharist by the profession of Christianity and by being a member of God's tion in the Church. Ordination giveth some degree in the clergy above tween both. the people, and therefore supposeth the profession of retiring from the world more than other Christians undertake to do". The eucharist conveyeth God's Spirit for the performing of this profession, sincerely and resolutely made. Both requiring the unity of the Church, both are to be ministered by that authority, without which nothing is to be done in each Church. The reconciling of notorious sin is the bishop's peculiar. The priest hath authority to cure that which is made known to him. But this authority is not arbitrary in either of both. The rigour of ancient discipline by the canons of the Church, is quite out of force. But in these lees and dregs of Christianity, which now we draw, there is some reasonable ground to presume upon, that a sinner is resolved to live a good Christian for the future. Let that be limited; and the power of the keys will have effect, in barring the sinner from the communion, till the presumption be visible in him. But to what shall the keys of the Church reconcile him, when the eucharist is celebrated but thrice a year? To what purpose is the visiting of the sick, but that upon such presumption they may have the eucharist, to maintain them in the great journey which they are going? The duty of marriage among Christians depends wholly upon this supposition, that God gives the married an interest in one 147 another's body, which cannot be dissolved but by death. Therefore it is celebrated with the eucharist; that they, who marry with the resolution of Christians, may be enabled by the Spirit of God, which the sacrament promiseth, to perform the same. stitions of § 13. The charge of superstition upon the Church of Rome The superis to be justified by many particulars, in tendering those the Church things to God for His service, wherein His service consisteth of Rome. not. In the first place, the multiplying of masses for the See Epilogue, Bk. III. Of the Laws of the Ch., c. xxxii. § 13, 23: and Due Way of Composing Differences &c., § 22-24. ⚫ See Epilogue, Bk. III. Of the Laws of the Ch., c. xx. § 60; Prim. CHAP. quick and for the dead, without any pretence of the concurXXI. rence of a congregation to the action, much less of any communion. At this rate it matters not much in what language it is performed; seeing there is no man's devotion required, to assist the priest in it. The like is seen in the vows of pilgrimages, and in the visiting of divers churches for the gaining of indulgences. For had men nothing else in mind than that service, which is acceptable to God in all places; why should they think themselves more acceptable to God for the travel, which they undergo that they may perform it far from home? whereby they forego that opportunity for it, which they know, without bettering the mind; which, were it as it might be, would find means to better itself every where. But there appears in it a carnal affection to the memories of saints, out of a carnal affection to the things of this world; wherein carnal men hope to be assisted by the saints in recompense of their voluntary devotions, though Christianity allows them not the confidence to seek them at God's hands. The same is to be said of an innumerable number of things, that monastical orders observe: nay, of the overvaluing of the estate itself of continence, or retirement from the world; which, being no part of Christianity, but a help and an opportunity, for that wherein it consisteth, satisfieth outside Christians with that which pagans can do, the outward work, without that inward disposition, which only Christianity formeth. All these and many more observations, which they set innocent Christians on work about, must needs speak them superstitious; notwithstanding that there is always in them a pretence of serving God according to Christianity. For the more straw and chaff, the less grain; and where the intention of the mind is spent upon the shell of Christianity, there can it not have strength to bring the kernel of it to ripeness. The ceremonies wherewith they 148 overcharge the public service of the Church are of the same nature. For they, that understand not the meaning of them, and therefore distinguish them not from the office which God accepteth, must needs put that to the account of His service, which is but the means to procure it. See Epilogue, Bk. III. Of the Conclusion, 32, 67, 71: and above, c. xv. § 7. XXI. The super tans. § 14. But what shall we say to them, who think they CHAP. oblige us, when they "allow" the people to kneel, to lift up their eyes, and to hold up their hands, at their prayers"? stitions of Do they not think they oblige Almighty God in serving Him the Puriwithout any other sign of reverence? It is not possible, that they should stand upon it to the disquiet of the Church, if they did not. Did they not take it for the service of God, that the same houses should be common and holy, stables and churches, the same vessels chalices and drinking cups, the same tables altars and dining boards; it is not possible, that they should trouble the Church about it as they do. But it is plain enough, that they serve Him without reverence or devotion, because they think so. To these men, all set times of fasting, all the estate of continence, all obedience to superiors, all works of mortification and penance, stand suspected for superstitious. They would not think themselves far enough from the Papists, if they should do the good works of Christians. For fear of private masses, the eucharist must be celebrated thrice a year. And we must have the opus operatum of a sermon, in exchange for the opus operatum of a mass. But this is not reforming of religion. It is stocking up the vineyard of the Church, instead of pruning it. I need not say what is reformation, and at what point it stands. The distance from the extremes makes the mean visible. The truth is, there will be necessarily superstition in all religions, so long as the Church hath chaff and corn in it. For they, that are sensible of that obligation to God which they are not willing to discharge, will always discharge themselves to God upon that, which they are content to do for His service, but which He is not content with, because it signifieth not the obedience of the inward man, which He requireth. Not that there must needs be superstition in using things indifferent of themselves; much less in using such, as in reason may serve to advance attention and devotion in God's service. But 149 because, as there may be superstition in using them, so "See above, c. xvii. § 5, note k. See e. g. quotations from Dugdale's Troubles &c., above in Rt. of Ch. in Chr. St., c. iv. § 53. note q; and the quotation from Persecutio Undecima, . XXI. CHAP. there is superstition in thinking, that by forbearing them a man does God service. But to think schism acceptable to God, rather than use them, is without doubt as great superstition as any the Church of Rome teacheth. pope can christ. [2 Thess. ii. 4.] Why the § 15. Having shewed why the Church of Rome cannot be not be anti- charged with idolatry, I may from thence infer that the pope cannot be antichrist. I do not grant, that either St. Paul in the second chapter of his second epistle to the Thessalonians, or St. John in the Apocalypse, speaks any thing of antichrist. But he, that "exalts himself above all that is called God," as St. Paul speaketh there, must be one that should make himself God according to the idolatry of the Pagans. And the "fornication," which the whore of Baby[Rev. xvii. lon, in the Apocalypse, makes the nations "drunk" with, is 2.] necessarily the same idolatry. Therefore, if the pope teach no such idolatry, he cannot prove antichrist either by St. John or St. Paul. The fathers have thought, that both of them prophesy of such a one as shall indeed be a false Christ, if ever there shall be such a one; because he shall impose a new religion, as from God, upon all whom he shall seduce. But St. John's Catholic Epistles, where antichrist is mentioned, do not signify, that any such is to come". And, therefore, we are not tied to their opinion in the interpretation of a prophesy, which is no matter of faith. How it is form with of Rome. § 16. But though the pope be not antichrist nor the just to re- Papists idolaters, yet I conceive I have shewed sufficient out the see reason, why this kingdom and Church of England might and ought to reform religion without and against the consent of the Church of Rome; supposing that, which seems to be manifest by all that hath followed,-that the Church of Rome would never have condescended to any such change. And, the unity of the Church determining the measure and Above, c. i. § 5-7. y See Review of Rt. of Ch. in Chr. So Grotius, ad loc.; and see his XXI. the bounds of reformation, they must needs be the same in- CHAP. deed, as they would be, were the pope antichrist and the Papists idolaters; though, to those that believe them so, because they believe them so, the measure and the bounds of reformation will never appear to stand where indeed they do. But let them look to the consequence of their own imaginations. This one must needs render them schismatics to God; abhorring communion upon imaginary reasons: 150 but will render us with them schismatics, both to God and to His Church, if we make all that to be reformation, which their imaginations, tainted with such a prejudice, would have to be law to this Church and kingdom. CHAPTER XXII. THE PRESENT STATE OF THE QUESTION CONCERNING OUR SERVICE. THE OF OBLATION, AND THE PLACE OF IT. OF THE COMMEMORATION OF THE NION-TABLE, WHEN NO EUCHARIST. give the Papists the ad- of the concerning I CONCEIVE I have, by this time, shewed a reason for that The prewhich I said in the beginning;-that there is so much in sent state question between us and the Puritans (comprising in that question name all the parties, into which it stands now divided), as, our service. if it were decided for them, would vantage against the Protestants. 151 question amongst us, concerning our stated, it would soon be at an end. If it may be once considered, that the question is, in deed and in truth, whether sermons shall drive the communion out of the Church or not; whether or no arbitrary prayers in the pulpit shall • See Due Way of Composing Differences &c., § 34, sq. |