Tomline on Article XXXIV: Of the Traditions of the Church

S E F o R £ we enter upon the explanation of this article, it may be proper to remark, that the word ’^ traditions” is not here used in the same sense in which it was used in the explanation of the sixth article. . It there signified unwritten ar- tides of faith, asserted to be derived from Christ or his Aposdes ; in this article it means customs or practices relative to the external worship of God, which have been delivered down from former times : that is, in the sixth article, tradi- tions meant traditional doctrines of pretended divine autiiority, and in this it means tradi- tional practices acknowledged to be of human institution.

It was shewn under the t^‘entieth article, tiiat ” the Church hath power to decree rites and ceremonies,” with this limitation, that it does not ” ordain any thing that is contrary to God’s word written.” The Christian religion is de- signed to be universal and perpetual; and the . Gospel contains nothing which is not suited to the . men of all ages, and to the inhabitants of all countries. It leaves us^ as has been already observed, at full liberty with respect to external

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forms ; and there is no command, or even the remotest intimation, that these forms should be the same at all times and in all places. As there is a great diversity in the customs and manners of men at different periods, and in different parts of the world, the traditions and cer^nonies re- lative to the form of public worship ought to be accommodated to existing circumstances ; they may be changed fix)m time to time, and tfaey may also vary in different churches. Institutions of this kind are only provisions made for the purpose of promoting the great ends of religicxi according to the present state of things ; and, as the affairs of men are ever fluctuating, what was fbrpierly weU adapted to the condition (^ the Christian world, might now be useless or im- practicable. That difference, therefore, and con- stant change, which are observable from the first promulgation of the Gospel to the present day, are not only allowed in Scripture, but are founded in the nature of human things ; and con- sequently we hesitate not to accede to the &st part of the Article, it is not necessary that

PLACES ONE, OR UTTERLY LIKE J FaR AT ALL OF COUNTRIES, TIMES, AND MEN*S MANNERS,

SO

ART. XXXIV.] Thirty-nine Articles. 531

so that nothing be ordained against god’s word.

It is expressly said, that the traditions and ce- remonies to which this Article relates, are such as

No church can have a right to impose terms of communion, which are contrary to the de- clarations of Scripture ; and if it does attempt it, we are by no means bound to comply with them, since we are to ” obey God rather than men (a)*” But in matters of indifference, where Scripture is silent, it is the duty of every one to conform to institutions established by proper au- thority, as the only means o( preserving peace and union in the church of God, and of promot- ing that love and charity which ought to subsist among Christians. Those who act otherwise,, not only offend against the general tenor of the Gos- pel, but they violate its express commands : — * Obey them that have rule over you, and sub- mit yourselves […] Let every soul be sub- ject to the hier powers (c.” Any conduct, therefore, which militates against these princijdes, ought surely not to pass without animadversion and reproof; that is, whosoever, through

(a)ActBj c. 5. y. 29. ’ (b) Heb. c, 13. v. 17. (c) Rom. c. 13. ▼. 1.

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OPENLY (that others MAY FEAR TO DO THE like) as he that OFFENDETH AGAINST THE

COMMON ORDER OF THE CHURCH. This IS agree- able to the direction of St. Paul, ” Them that sin, rebuke before all, that others also may fear (d),” It is scarcely necessary to add, that if every individual were at liberty to use his own private judgment in opposition to the orders and decisions of the church, uniformity of worship would be instantly destroyed, and the dissolution of the church itself would quickly follow.

And hurteth the authority of the magistrate. It is evident, from the nature of human society, that every wilful violation of an established religious ceremony must weaken lawful authority, and tend to introduce disorder and confusion; but at no period of the world has this truth been so conspicuous as in the present times.

And woundeth the consciences of weak brethren, by violating rules which

thev

(d) 1 Tim, c. 5. V. 20.

ART. XXXIV.] Thirty-nine Articles. 533

they think ought to be observed; by leading them by the force of example into practices which they themselves condemn ; by raising pre- judices and scruples in their minds, and by making them dissatisfied with the establishment imder which they live ; ” and when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ (e)J’

Every particular or national church hath authority to ordain, change, and

abolish CEREMONIES OR RITES OF THE CHURCH, ORDAINED ONLY BY MAN’s AUTHO-

FYiNG. The church of every independent king- dom or nation can best judge what rites and cere- monies are suited to its own peculiar circumstances, and every such church is free from the influence ^msiA control of all other churches. The laws of a church made in one age do not necessarily bind succeeding ages. Whatever power any church possessed at one period^ since the days of the Apostles, it possesses at all periods. But though there may sometimes be sufficient ground for ordaining new ceremonies, or for altering ojr abolishing old ones, it is to be remembered, that changes in established forms are not to be made for slight causes, or without full deliberation ;

and (e) 1 Cor. c. 8. v. 12.

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534 Exposition of the [fart lii.

dnd we are alwa3rs to keep in vi^w the apos- tofical precept alluded to in the article : ^* Let us follow after the things which make for peace, and things wherewith we may edify one Another (/>”

The principle, upon which the popish ceremo- nies were rejected at the time of the Refoniia- tion, was of a higher nature than that upon which we have been now arguing; they were condemned because they were inconsistent with the simplicity of Christian worship, and weine calculated to perpetuate that superstition to which they owed their origin. It is sometimes objected to the discipline of our church, that several of its ceremonies are still the same fts tj^ose of the Roman church ; but (o this it may be answered, that we have retained none wVuclf are not authorized by the practice of the early Christians, or suited to (he important purposes of religious worship. Such were the moderation and wisdom of our Reformers, that they did not think it necessary to abolish rites, me^ly because they were used by tlfe church of Rome. Though they loudly exclaimed against the anfl- christian power which it had usurped, and w^ fully aware of its numerous corruptions, yet they were sensible that it retained some of Ae

fundamental CO Rom. C.-.14. V. ig.

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fundamental doctriiies, of the Gospel and that dome of its practices were founded in Scripture and reason, and conformable to the constant usages of the early Ghristiiuis; and by thus keeping their minds unbiassed by any improper prejudice they were enabled to make a just dis- crimination, and to avoid those absurditied and excesses into which some protestant church ixnfortuliately M. The ceremonies of 6tt pttblit offices are gncVe, simple, and significant, cakukEted , to excite devotibn in the mind, itlnle . all things are done decently, and Hi order (g).”

In the primitive timesf^ ever^ particular church Gfrdained,* and varied at its pletaurey its own rites and ceremonies; and there was at considerable deference in the rituals of different churches very near to the days of thse Apostles. The eurly general eomnrcils did not attempt, cfr claun a right, to impbde rules of this kind. The tyrcdiny of subjecting particular churches to forms and practices, which might be inconvenient or un- suited to them, was not known among Chris- tians, till the popes of Rome aimed at universal sovereignty in religious matters.

I shall conclude the exposition of this article with a quotation from an epistle of Augustine

to (g) 1 Cor. c. 14. V. 40.

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536 EjuposUianof tke [[pabt hi.

[…]

(h) Aug. ad Jan. Ep. i. cap. 2.

ART. xxxvj Thirty-nine Articles. 537