In the largest part of the four which make up A Dispute Against the English Popish Ceremonies, George Gillespie sets out to prove the disputed ceremonies are idolatrous.
§1. I have proved the ceremonies to be superstitious [see Part 3, chapter 1]; now I will prove them to be idolatrous. These are different arguments; for every idolatry is superstition, but every superstition is not idolatry, as is rightly by some distinguished[1] As for the idolatry of the controverted ceremonies, I will prove that they are thrice idolatrous: I. Reductivè [By conducting], because they are monuments of by-past idolatry; II. Participativè [By imparting, see Part 3 Chapter 3], because they are badges of present idolatry; III. Formaliter [By form, see Part 3 Chapter 4], because they are idols themselves.
In Part 3 chapter 2,[2] Gillespie takes up monuments of past idolatry and frames a rule which he explains.
First, then, they are idolatrous, because having been notoriously abused to idolatry heretofore, they are the detestable and accursed monuments, which give no small honor to the memory of that by-past idolatry which should lie buried in hell. Dr. Burges reckons for idolatrous all ceremonies devised and used in and to the honoring of an idol, whether properly or by interpretation such. Of which sort (he says) were all the ceremonies of the pagans, and not a few of the Papists.[3] If an opposite, writing against us, is forced to acknowledge this much, one may easily conjecture what enforcing reason we have to double out our point. The argument in hand I frame thus:
All things and rites which have been notoriously abused to idolatry, if they are not such as either God or nature has made to be of a necessary use, should be utterly abolished and purged away from divine worship, in such sort that they may not be accounted nor used by us as sacred things or rites pertaining to the same.
But the cross, surplice, kneeling in the act of receiving the communion, &c., are things and rites, &c., and are not such as either God or nature, &c.
Therefore they should be utterly abolished, &c.
§2. As for the proposition I shall first explain it, and then prove it. I say, all things and rites, for they are alike forbidden, as I shall show. I say, which have been notoriously abused to idolatry, because if the abuse is not known, we are blameless for retaining the things and rites which have been abused. I say, if they are not such as either God or nature has made to be of a necessary use, because if they are of a necessary use, either through God’s institution, as the sacraments, or through nature’s law, as the opening of our mouths to speak (for when I am to preach or pray publicly, nature makes it necessary that I open my mouth to speak audibly and articularly), then the abuse cannot take away the use. I say, they may not be used by us as sacred things, rites pertaining to divine worship, because without [outside] the compass of worship they may be used to a natural or civil purpose. If I could get no other meat to eat than the consecrated host, which Papists idolatrise [idolize] in the circumgestation[4] of it, I might lawfully eat it; and if I could get no other clothes to put on than the holy garments wherein a priest has said mass, I might lawfully wear them. Things abused to idolatry are only then unlawful when they are used no otherwise than religiously, and as things sacred.
Gillespie then pursues five proofs of this rule for dealing with monuments to idolatry (3.2.3–6):
1. He adduces God’s own precept. Isaiah. 30:22. Jude 23, Exodus 34:13; Deuteronomy 7:25, 26; Numbers 33:52; Deuteronomy 7:5; 12:2, 3.
2. The abolishing of relics of idolatry is manifestly acceptable service toward God. Numbers 33:52, 53; Isaiah 27:9.
3. The churches of Pergamos and Thyatira are reproved for tolerating idolothites. Revelation 2:14–20. He subsequently spends a page or more distinguishing two sorts of idolathites.
4. He adduces approved examples. Jacob (Gen. 35:4); Elijah (1 Kings 18:30); Jehu (2 Kings 10:22–28); Hezekiah's destruction of the brazen serpent which had been originally set up at God’s command (2 Kings 18:4), Josiah (2 Kings 23); Manasseh (2 Chron. 23:15); Moses (Exod. 32:17–20); and Daniel (Dan. 1:8).
5. He backs the rule or proposition with a two fold reason, that things notoriously abused to idolatry remind and that they move. They preserve the memory of idols (cf. Exod. 23:13; Deut. 12:3; Josh. 23:7; Esth. 3:2; Deut. 25:19), and “such idolatrous remainders move us to turn back to idolatry.” “God would have Israel to overthrow all idolatrous monuments, lest thereby they should be snared (Deut. 7:25; 12:30).
Food for thought this time of year.
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[1] Synop. Pur. Theol., disp. 19, thes. 30 [sic thesis 3]. [Synopsis Purioris Theologiae, ed. Bavinck (1881) 162–163.]
[2] That the Ceremonies are Unlawful, Because they are Monuments of Bypast Idolatry, which not being Necessary to be Retained, should be Utterly Abolished, Because of their Idolatrous Abuse: All Which is Particularly Made Good Of Kneeling.
[3] Manuduct., sect. 2, p. 38. [Cf. An Answer Rejoined (1631)].
[4] [Meaning to carry around; obviously a scornful remark respecting the papal practice of uplifting, displaying, and carrying the elements around to be adored by the people.]
§1. I have proved the ceremonies to be superstitious [see Part 3, chapter 1]; now I will prove them to be idolatrous. These are different arguments; for every idolatry is superstition, but every superstition is not idolatry, as is rightly by some distinguished[1] As for the idolatry of the controverted ceremonies, I will prove that they are thrice idolatrous: I. Reductivè [By conducting], because they are monuments of by-past idolatry; II. Participativè [By imparting, see Part 3 Chapter 3], because they are badges of present idolatry; III. Formaliter [By form, see Part 3 Chapter 4], because they are idols themselves.
In Part 3 chapter 2,[2] Gillespie takes up monuments of past idolatry and frames a rule which he explains.
First, then, they are idolatrous, because having been notoriously abused to idolatry heretofore, they are the detestable and accursed monuments, which give no small honor to the memory of that by-past idolatry which should lie buried in hell. Dr. Burges reckons for idolatrous all ceremonies devised and used in and to the honoring of an idol, whether properly or by interpretation such. Of which sort (he says) were all the ceremonies of the pagans, and not a few of the Papists.[3] If an opposite, writing against us, is forced to acknowledge this much, one may easily conjecture what enforcing reason we have to double out our point. The argument in hand I frame thus:
All things and rites which have been notoriously abused to idolatry, if they are not such as either God or nature has made to be of a necessary use, should be utterly abolished and purged away from divine worship, in such sort that they may not be accounted nor used by us as sacred things or rites pertaining to the same.
But the cross, surplice, kneeling in the act of receiving the communion, &c., are things and rites, &c., and are not such as either God or nature, &c.
Therefore they should be utterly abolished, &c.
§2. As for the proposition I shall first explain it, and then prove it. I say, all things and rites, for they are alike forbidden, as I shall show. I say, which have been notoriously abused to idolatry, because if the abuse is not known, we are blameless for retaining the things and rites which have been abused. I say, if they are not such as either God or nature has made to be of a necessary use, because if they are of a necessary use, either through God’s institution, as the sacraments, or through nature’s law, as the opening of our mouths to speak (for when I am to preach or pray publicly, nature makes it necessary that I open my mouth to speak audibly and articularly), then the abuse cannot take away the use. I say, they may not be used by us as sacred things, rites pertaining to divine worship, because without [outside] the compass of worship they may be used to a natural or civil purpose. If I could get no other meat to eat than the consecrated host, which Papists idolatrise [idolize] in the circumgestation[4] of it, I might lawfully eat it; and if I could get no other clothes to put on than the holy garments wherein a priest has said mass, I might lawfully wear them. Things abused to idolatry are only then unlawful when they are used no otherwise than religiously, and as things sacred.
Gillespie then pursues five proofs of this rule for dealing with monuments to idolatry (3.2.3–6):
1. He adduces God’s own precept. Isaiah. 30:22. Jude 23, Exodus 34:13; Deuteronomy 7:25, 26; Numbers 33:52; Deuteronomy 7:5; 12:2, 3.
2. The abolishing of relics of idolatry is manifestly acceptable service toward God. Numbers 33:52, 53; Isaiah 27:9.
3. The churches of Pergamos and Thyatira are reproved for tolerating idolothites. Revelation 2:14–20. He subsequently spends a page or more distinguishing two sorts of idolathites.
4. He adduces approved examples. Jacob (Gen. 35:4); Elijah (1 Kings 18:30); Jehu (2 Kings 10:22–28); Hezekiah's destruction of the brazen serpent which had been originally set up at God’s command (2 Kings 18:4), Josiah (2 Kings 23); Manasseh (2 Chron. 23:15); Moses (Exod. 32:17–20); and Daniel (Dan. 1:8).
5. He backs the rule or proposition with a two fold reason, that things notoriously abused to idolatry remind and that they move. They preserve the memory of idols (cf. Exod. 23:13; Deut. 12:3; Josh. 23:7; Esth. 3:2; Deut. 25:19), and “such idolatrous remainders move us to turn back to idolatry.” “God would have Israel to overthrow all idolatrous monuments, lest thereby they should be snared (Deut. 7:25; 12:30).
Food for thought this time of year.
----------------------------
[1] Synop. Pur. Theol., disp. 19, thes. 30 [sic thesis 3]. [Synopsis Purioris Theologiae, ed. Bavinck (1881) 162–163.]
[2] That the Ceremonies are Unlawful, Because they are Monuments of Bypast Idolatry, which not being Necessary to be Retained, should be Utterly Abolished, Because of their Idolatrous Abuse: All Which is Particularly Made Good Of Kneeling.
[3] Manuduct., sect. 2, p. 38. [Cf. An Answer Rejoined (1631)].
[4] [Meaning to carry around; obviously a scornful remark respecting the papal practice of uplifting, displaying, and carrying the elements around to be adored by the people.]
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