of his natural or civil rights; but the popes pretended, by their excommunications, not only to take away the common rights of nature and of social life, such as the obedience due from children to their parents, and protection from the magistrate, but also to depose princes from their thrones, and absolve subjects from their allegiance; they even interdicted whole churches and nations, and forbade them the use of the sacraments; they endeavoured, for the most frivolous and unjust causes, to dissolve every tie which keeps mankind united, and to deprive whole countries of every social and religious comfort. The consequence of this extravagant and mischievous usurpation of authority was, that in process of time, papal excommunication fell into total disregard; and at the Council of Trent it was expressly acknowledged, "Cum experientia doceat, si excommunicatio temere aut levibus ex causis incutiatur, magis contemni quam formidari, et perniciem potius parere quam salutem." Most of the reformed churches asserted the power of excommunication; it makes a part of our Church discipline", but it has of late years been very rarely exercised."

a Vide Blackstone and Burn. b Calvin's sentiments on this subject are thus strongly expressed :

egerint.

Habent enim verbum Domini quo perversos damnent: habent verbum quo resipiscentes in gratiam recipiant. (Is. xx. 23.) Sine hoc, inquam, disciplinæ vinculo qui diu stare posse ecclesias confidunt, opinione falluntur: nisi forte carere impune possimus eo adminiculo, quod Dominus fore nobis necessarium providit. Et sane quanta sit ejus necessitas, ex

Porro ne quis tale ecclesiæ judicium spernat, aut parvi æstimet se fidelium suffragiis damnatum, testatus est Dominus, istud ipsum nihil aliud esse quam sententiæ suæ promulgationem, ratumque haberi in cœlis quod illi in terra

ARTICLE THE THIRTY-FOURTH.

OF THE TRADITIONS OF THE CHURCH.

It is not necessary that Traditions and Ceremonies be in all Places one, or utterly like; for at all Times they have been diverse, and may be changed according to the Diversities of Countries, Times, and Men's Manners, so that nothing be ordained against God's Word. Whosoever, through his private Judgment, willingly and purposely doth openly break the Traditions and Ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common Authority, ought to be rebuked openly (that others may fear to do the like), as he that offendeth against the common Order of the Church, and hurteth the Authority of the Magistrate, and woundeth the Consciences of weak Brethren. Every particular or national Church hath Authority to ordain, change, and abolish Ceremonies or Rites of the Church ordained only by Man's Authority, so that all Things be done to edifying.

BEFORE 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 articles of faith, asserted to be derived from Christ or his Apostles; in this Article it means customs or practices relative to the external worship of God,

multiplici usu melius perspicietur. Ne quid ergo tale exstet in ecclesia, unde probrum sacrosancto ejus nomini inuratur, abigendi sunt ex ejus familia, quorum

ex turpitudine ad Christianum nomen infamia redundaret. Institut. lib. iv. c. xii. sect. 4, 5.EDITOR.

which have been delivered down from former times; that is, in the sixth Article, traditions meant traditional doctrines of pretended divine authority, and in this it means traditional practices acknowledged to be of human institution."

It was shown under the twentieth Article, that "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 designed 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 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 ceremonies relative to the form of public worship ought to be accommodated to existing circumstances; they may be changed from time to time, and they may also vary in different churches. Institutions of this kind are only provisions made for the purpose of promoting the great ends of religion according to the present state of things; and, as

a These by Bellarmine form the third class of traditions, and are termed Ecclesiastica Traditiones, which he describes as consuetudines quædam antiquæ, vel

à prælatis, vel à populis inchoatæ, quæ paulatim tacito consensu populorum vim legis obtinuerunt. EDITOR.

the affairs of men are ever fluctuating, what was formerly well adapted to the condition of the Christian world, might now be useless or impracticable. That difference, therefore, and constant 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 consequently we hesitate not to accede to the first part of the Article,

IT IS NOT NECESSARY THAT TRADITIONS AND CEREMONIES BE IN ALL PLACES ONE, OR UTTERLY LIKE; FOR AT ALL TIMES THEY HAVE BEEN DIVERSE, AND MAY BE CHANGED, ACCORDING TO THE DIVERSITY OF COUNTRIES, TIMES, AND MEN'S MANNERS, SO THAT NOTHING BE ORDAINED AGAINST GOD'S WORD.

It is expressly said, that the traditions and ceremonies to which this Article relates, are such as ARE NOT REPUGNANT TO THE WORD OF GOD. No Church can have a right to impose terms of communion, which are contrary to the declarations 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."" But in matters of indifference, where Scripture is silent, it is the duty of every one to conform to institutions established by proper authority, as the only means of preserving peace and union in the church of God, and of promoting that love and charity which ought to subsist among Christians. Those who act otherwise, not only offend against the general tenor of

the Gospel, but they violate its express commands: "Obey them that have rule over you, and submit yourselves." a "Let every soul be subject to the higher powers." b Any conduct, therefore, which militates against these principles, ought surely not to pass without animadversion and reproof; that is, WHOSOEVER, THROUGH HIS PRIVATE JUDGMENT, WILLINGLY AND PURPOSELY DOTH OPENLY BREAK THE TRADITIONS AND CEREMONIES OF THE CHURCH, WHICH BE NOT REPUGNANT TO THE WORD OF GOD, AND BE ORDAINED AND APPROVED BY COMMON AUTHORITY, OUGHT TO BE REBUKED OPENLY THAT OTHERS MAY FEAR TO DO THE LIKE), AS HE THAT

OFFENDETH AGAINST THE COMMON ORDER OF THE

CHURCH. This is agreeable to the direction of St. Paul, "Them that sin, rebuke before all, that others also may fear." 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.