6. If it were so that we ought to pitch upon the church's custom, yet (that I may speak with Mr Hooker) the law of common indulgence permitteth us to think of our own customs as half a thought better than the customs of others.
But why was there such a change made in the discipline, policy, and orders of the church of Scotland, which were agreeable to the word of God, confirmed and ratified by general assemblies and parliaments, used and enjoyed with so great peace and purity? Our custom should have holden the ceremonies out of Scotland, hold them in elsewhere as it may.
CHAPTER VII.
THAT THE LAWFULNESS OF THE CEREMONIES CANNOT BE WARRANTED BY ANY ECCLESIASTICAL LAW, NOR BY ANY POWER WHICH THE CHURCH HATH TO PUT ORDER TO THINGS BELONGING TO DIVINE WORSHIP.
Sect. 1. We have proved that the ceremonies cannot be warranted by the law of God. It followeth to examine whether any law of man, or power upon earth, can make them lawful or warrantable unto us.
We will begin with laws ecclesiastical, where, first of all, it must be considered well what power the church hath to make laws about things pertaining to religion and the worship of God, and how far the same doth extend itself. Dr Field's resolution touching this question is as followeth: “Thus (saith he[876]) we see our adversaries cannot prove that the church hath power to annex unto such ceremonies and observations as she deviseth, the remission of sins, and the working of other spiritual and supernatural effects, which is the only thing questioned between them and us about the power of the church. So that all the power the church hath, more than by her power to publish the commandments of Christ the Son of God, and by her censures to punish the offenders against the same, is only in [pg 1-255] prescribing things that pertain to comeliness and order. Comeliness requireth that not only that gravity and modesty do appear in the performance of the works of God's service that beseemeth actions of that nature, but also that such rites and ceremonies be used as may cause a due respect unto, and regard of, the things performed, and thereby stir men up to greater fervour and devotion.”
And after: Order requireth that there be set hours for prayer, preaching, and ministering the sacraments; that there be silence and attention when the things are performed; that women be silent in the church; that all things be administered according to the rules of discipline.
This his discourse is but a bundle of incongruities. For, 1. He saith, that the church's power to annex unto the ceremonies which she deviseth the working of spiritual and supernatural effects, is the only thing questioned between our adversaries and us about the power of the church. Now, our adversaries contend with us also about the power of the church to make new articles of faith, and her power to make laws binding the conscience, both which controversies are touched by himself.[877]
2. He saith, that comeliness requireth the use of such ceremonies as may cause a due respect unto, and regard of, the works of God's service, and thereby stir men up to greater fervour and devotion. But it hath been already showed[878] that the comeliness which the Apostle requireth in the church and service of God cannot comprehend such ceremonies under it, and that it is no other than that very common external decency which is beseeming for all the assemblies of men, as well civil as sacred.