being either prevented in place, or defrauded of nourishment, faileth. This (if so large a discourse were necessary) might be exemplified even by heaps of Rites and Customs, now superstitious in the greatest part of the Christian world; which in their first original beginnings, when the strength of virtuous, devout, or charitable affection bloomed them, no man could justly have condemned as evil.

redress

persti

God's

and con

the ques

this

4. But howsoever Superstition do grow; that wherein of the unsounder times have done amiss, the better ages ensuing of Sumust rectify as they may. I now come therefore to those on in accusations brought against us by pretenders of Reforma- Church, tion. The first in the rank whereof, is such, that if so be cerning the Church of England did at this day therewith as justly tion of deserve to be touched, as they in this cause have imagined Book. it doth, rather would I exhort all sorts to seek pardon even with tears at the hands of God, than meditate words of defence for our doings, to the end that men might think favourably of them. For as the case of this world, especially now, doth stand, what other stay or succour have we to lean unto, saving the testimony of our conscience, and the comfort we take in this, that we serve the living God (as near as our wits can reach unto the knowledge thereof) even according to his own will, and do therefore trust that his mercy shall be our safeguard against those enraged powers abroad, which principally in that respect are become our enemies? But sith no man can do ill with a good conscience, the consolation which we herein seem to find is but a mere deceitful pleasing of ourselves in error, which at the length must needs turn to our greater grief, if that which we do to please God most be for the manifold defects thereof offensive unto him. For so it is judged, our Prayers, our Sacraments, our Fasts, our times and places of public meeting together for the worship and service of God, our Marriages, our Burials, our Functions, Elections, and Ordinations Ecclesiastical, almost whatsoever we do in the exercise of our Religion according to Laws for that purpose established, all things are some way or other thought faulty, all things stained with Superstition. Now, although, it may be, the wiser sort of men are not greatly moved hereat, considering how subject the very best things have been always unto cavil, when wits possessed either with disdain or dislike thereof have set them up as their

Rom. xii. 1. Luke ix. 23.

Four

general

proposi

manding

that

mark to shoot at; safe notwithstanding it were not therefore to neglect the danger which from hence may grow, and that especially in regard of them, who desiring to serve God as they ought, but being not so skilful as in every point to unwind themselves where the snares of glosing speech do lie to entangle them, are in mind not a little troubled, when they hear so bitter invectives against that which this Church hath taught them to reverence as holy, to approve as lawful, and to observe as behooveful for the exercise of Christian duty. It seemeth therefore, at the least for their sakes, very meet, that such as blame us in this behalf be directly answered; and they which follow us, informed plainly in the reasons of that we do. On both sides, the end intended between us is to have Laws and Ordinances such as may rightly serve to abolish Superstition, and to establish the Service of God with all things thereunto appertaining in some perfect Form. There is an inward reasonable, and there is a solemn outward serviceable, worship belonging unto God. Of the former kind are all manner [of] virtuous duties, that each man in reason and conscience to God-ward oweth. Solemn and serviceable worship we name for distinction' sake, whatsoever belongeth to the Church or public Society of God by way of external adoration. It is the latter of these two whereupon our present question groweth. Again, this latter being ordered partly, and as touching principal matters, by none but Precepts divine only; partly, and as concerning things of inferior regard, by Ordinances as well human as divine; about the Substance of Religion, wherein God's only Law must be kept, there is here no controversy: the crime now intended against us, is, that our Laws have not ordered those inferior things as behoveth, and that our Customs are either superstitious, or otherwise amiss, whether we respect the exercise of public duties in Religion, or the functions of persons authorized thereunto.

5. It is with teachers of mathematical sciences usual, for Bus in this present question necessary, to lay down first tions de certain reasonable demands, which in most particulars folwhich lowing are to serve as principles whereby to work, and may rea- therefore must be beforehand considered. The men whom sonably we labour to inform in the truth, perceive that so to procerning ceed is requisite. For to this end they also propose,

be grant

ed con

of out

form in

ercise of

ligion.

And,

Of a

safe nor

able in

cases.

touching Customs and Rites indifferent, their general matters axioms; some of them subject unto just exceptions, and, ward as we think, more meet by them to be farther considered, the exthan assented unto by us. As that, "In outward things true Rebelonging to the service of God, reformed Churches ought by all means to shun conformity with the Church of Rome;"thly, that, "The first reformed should be a pattern, whereunto rule not all that come after ought to conform themselves;" that, reason"Sound Religion may not use the things which being not these commanded of God, have been either devised or abused unto Superstition." These and the rest of the same consort we have in the Book going before examined. Other Canons they allege, and Rules, not unworthy of approbation; as that, "In all such things the glory of God, and the edification or ghostly good of his people, must be sought;" "That nothing should be undecently or unorderly done." But forasmuch as all the difficulty is, in discerning what things do glorify God and edify his Church, what not; when we should think them decent and fit, when otherwise;because these Rules being too general, come not near enough unto the matter which we have in hand; and the former principles being nearer the purpose, are too far from truth; we must propose unto all men certain petitions incident and very material in causes of this nature, such as no man of moderate judgment hath cause to think unjust or unreasonable.

proposi

What

are con

in the

public

of

6. The first thing, therefore, which is of force to cause The first approbation with good conscience towards such Customs or Rites as publicly are establisht, is, when there riseth touching judgfrom the due consideration of those Customs and Rites ment, in themselves apparent Reason, although not always to things prove them better than any other that might possibly be venient devised (for who did ever require this in man's Ordi- outward nances?); yet competent to shew their conveniency and ordering fitness, in regard of the use for which they should serve. ChurchNow, touching the nature of religious services, and the manner of their due performance, thus much generally we know to be most clear; that, whereas the greatness and dignity of all manner [of] actions is measured by the worthiness of the subject from which they proceed, and of the object whereabout they are conversant; we must of necessity in both respects acknowledge, that this present world

affairs.

affordeth not any thing comparable unto the Public duties of Religion. For if the best things have the perfectest and best operations, it will follow, that seeing man is the worthiest creature upon earth, and every Society of men more worthy than any man, and of Societies that most excellent which we call the Church; there can be in this world no work performed equal to the exercise of true Religion, the proper operation of the Church of God. Again, forasmuch as Religion worketh upon him who in majesty and power is infinite, as we ought we accompt not of it, unless we esteem it even according to that very height of excellency which our hearts conceive when divine sublimity itself is rightly 1 Chron. considered. In the powers and faculties of our souls God xxix. 17 requireth the uttermost which our unfeigned affection towards

John

iv. 24. Wisd. vi. 10.

him is able to yield: so that if we affect him not far above and before all things, our Religion hath not that inward perfection which it should have, neither do we indeed worship him as our God. That which inwardly each man should be, the Church outwardly ought to testify. And therefore the duties of our Religion which are seen, must be such as that affection which is unseen ought to be. Signs. must resemble the things they signify. If Religion bear the greatest sway in our hearts, our outward religious duties must shew it as far as the Church hath outward ability. Duties of Religion, performed by whole Societies of men, ought to have in them, according to our power, a sen2 Chron. sible excellency, correspondent to the majesty of him whom ii. 5. we worship. Yea, then are the public duties of Religion best ordered, when the militant Church doth resemble, by sensible means,* as it may in such cases, that hidden dignity and glory wherewith the Church triumphant in Heaven is beautified. Howbeit, even as the very heat of the sun itself, which is the life of the whole world, was to the people of God in the desert a grievous annoyance, for ease whereof his extraordinary providence ordained a cloudy pillar to overshadow them; so things of general use and benefit (for in this world, what is so perfect that no inconvenience doth ever follow it?) may by some accident be incommodious to a few. In which case, for such private evils, remedies there

* Εκκλησία ἐστὶν ἐπίγειος οὐρανός. Germa. περὶ τῶν ἱερουργουμένων. "Delectatio Domini in Ecclesia est; Ecclesia vero est imago cœlestium." Ambros. de interpel. Dav. "Facit in terris opera cœlorum." Sidon. Apol. Epist. lib. vi.

are of like condition, though public Ordinances, wherein the common good is respected, be not stir'd. Let our first demand be therefore, That in the external Form of Religion, such things as are apparently, or can be sufficiently proved effectual and generally fit to set forward godliness, either as betokening the greatness of God, or as beseeming the dignity of Religion, or as concurring with celestial impressions in the minds of men, may be reverently thought of; some few, rare, casual, and tolerable, or otherwise curable, inconveniences notwithstanding.

second

tion.

iv. 9.

xii. 12.

7. Neither may we in this case lightly esteem what hath The been allowed as fit in the judgment of Antiquity, and by proposithe long continued practice of the whole Church; from which unnecessarily to swerve, experience hath never as yet found it safe. For wisdom's sake we reverence them no less that are young, or not much less, than if they were stricken in years. And therefore of such it is rightly said, that their ripeness of understanding is "grey hair," and their Wisd. virtues "old age." But because wisdom and youth are seldom joined in one, and the ordinary course of the world is more according to Job's observation, who giveth men advice to seek "wisdom amongst the ancient, and in the Job length of days, understanding;" therefore, if the comparison do stand between man and man, which shall hearken unto other, sith the aged for the most part are best experienced, least subject to rash and unadvised passions, it hath been ever judged reasonable, that their sentence in matter of counsel should be better trusted and more relied upon than other men's. The goodness of God having furnished man with two chief instruments, both necessary for this life, hands to execute, and a mind to devise great things; the one is not profitable longer than the vigour of youth doth strengthen it; nor the other greatly, till age and experience have brought it to perfection. In whom therefore time hath not perfected knowledge, such must be contented to follow them in whom it hath. For this cause none is more attentively heard, than they whose speeches are, as David's were, "I have been young, and now am old," much I have [Psal. seen and observed in the world. Sharp and subtile dis- 25.1 courses of wit procure many times very great applause; but being laid in the balance with that which the habit of sound experience plainly delivereth, they are overweighed. God

xxxvii.