Works of Hooker, Book 5 (1 of 10)

Works of Hooker · Book 5 (1 of 10)

p. 127OF THE LAWS OF Ecclesiastical Polity.

BOOK V. Concerning their Fourth Assertion, That touching several Publick Duties of Christian Religion, there is amongst us much Superstition retained in them; and concerning Persons, which for performance of those Duties are endued with the Power of Ecclesiastical Order, our Laws and Proceedings according thereunto, are many ways herein also corrupted.

The Matter contained in this Fifth Book.

1. TRue Religion is the Root of all true Vertues, and the stay of all Well-ordered Commonwealths.

2. The must extream opposite to true Religion, is affected Atheism.

3. Of Superstition, and the Rest thereof, either misguided zeal, or Ignorant fear of Divine glory.

4. Of the Redress of Superstition in Gods Church, and concerning the Question of this Book.

5. Four General Propositions demanding that which may reasonably be granted, concerning Matters of outward Form in the Exercise of true Religion. And fifthly, Of a Rule and safe not reasonable in these Cases.

6. The first Proposition touching Iudgment, what things are convenient in the outward publick ordering of Church affairs.

7. The second Proposition.

8. The third Proposition.

9. The fourth Proposition.

10. The Rule of Mens private spirit, not safe in these Cases to be followed.

11. Plans for the Publick Service of God.

12. The Solemnity of Erecting Churches, condemned; the Hallowing and Dedicating of them, scanned by the Adversary.

13. Of the names, whereby we distinguish our Churches.

14. Of the Fashion of our Churches.

15. The Sumptuousness of Churches.

16. What Holiness and Vertue we ascribe to the Church, more than other places.

17. Their pretence that would have Churches utterly vazed.

18. Of Publick Teaching or Preaching, and the first kinde thereof, Catechizing.

p. 12819. Of Preaching, by reading publickly the Books of holy Scripture, and concerning supposed Untruths in those Translations of Scripture, which we allow to be read; as also of the choice which we make in reading.

20. Of Preaching by the Publick Reading of other prositable Instructions; and concerning Books Ap… cryphal.

21. Of Preaching by Sermons, and whether Sermons be the onelyonly ordinary way of Teaching, whereby man are brought to the saving knowledge of Gods Truth.

22. What they attribute to Sermons onelyonly, and what we to Reading also.

23. Of Prayer.

24. Of Publick Prayer.

25. Of the Form of Common Prayer.

26. Of them which like not to have any Set Form of Common Prayer.

27. Of them, who allowing a Set Form of Prayer, yet allow not ours.

28. The Form of our Liturgy too near the Papists, too far different from that of other Reformed Churches as they pretend.

29. Attire belonging to the Service of God.

30. Of gesture in Praying, and of different places chosen to that purpose.

31. Easiness of Praying after our Form.

32. The length of our Service.

33. Instead of such Prayers as the Primitive Churches have used, and those that be Reformed now use; we have (they say) divers short cuts or shreaddings, rather Wishes them Prayers.

34. Lessons intermingled with our Prayers.

35. The number of our Prayers for Earthly things, and our oft rehearsing of the Lords Prayer.

36. The People saying after the Minister.

37. Our manner of Reading the Psalms, otherwise then the rest of the Scripture.

38. Of Musick with Psalms.

39. Of Singing or Saying Psalms, and other parts of Common Prayer, wherein the People and the Minister answer one another by course.

40. Of Magnificat, Benedictus, and Nune Dimittis.

41. Of the Litany.

42. Of Athanasus Creed, and Gloria Patri.

43. Our want of particular Thanksgiving.

44. In some things the Matter of our Prayer, as they affirm, is unsound.

45. When thou hast overcome the sharpness of Death, thou didst open the Kingdom of Heaven unto all Believers.

46. Touching Prayer for Deliverance from Sudden Death.

47. Prayer for these things which we for our worthiness, dare not ask; God, for the worthiness of his Sin, would vouchsafe to grant.

48. Prayer to be evermore delivered from all Adversity.

49. Prayer that all Men may finde Mercy, and if the will of God, that all Men might be Saved.

50. Of the Name, the Author, and the force of Sacraments, which force consisteth in this. That God hath ordained them as means to make us partakers of him in Christ, and of life through Christ.

51. That God is in Christ by the Personal Incarnation of the Son, who is very God.

52. The Misinterpretations which Heresit hath made of the manner, how God and Man are united in one Christ.

53. That by the union of the one with the other Nature in Christ, there groweth neither gain nor loss of Essential Properties to either.

54. What Christ hath obtained according to the Flesh, by the union of his Flesh with D…iey.

55. Of the Personal presence of Christ every where, and in what sense it may be granted, he is every where present according to the Flesh.

56. The union or mutual Participation, which is between Christ and the Church of Christ, in this present World.

57. The necessity of Sacrament unto the Participation of Christ.

58. The Substance of Baptism, the Rites or Solemnities thereunto belonging; and that the Substance thereof being kept, other things in Baptism may give place to necessity.

59. The Ground in Scripture, whereupon a necessity of outward Baptism hath been built.

60. What kinde of necessity in outward Baptism hath been gathered by the words of our Saviour Christ: and what the true necessity thereof indeed is.

61. What things in Baptism have been dispensed with by the Father, respecting necessity.

62. Whether Baptism by Women, be true Baptism, good, and affected to them that receive it.

63. Of Interrogatories in Baptism, touching Faith, and the purpose of a Christian life.

64. Interrogatories proposed unto Infants in Baptism, and answered, a… in their names by God-fathers.

65. Of the Cross in Baptism.

66. Of Confirmation after Baptism.

67. Of the Sacrament of the Body and Blood of Christ.

68. Of faults noted in the Form of Administring that holy Sacrament.

69. Of Festival days, and the natural ceases of their convenient Institution.

p. 12970. The manner of celebrating Festival days.

71. Exceptious against our keeping of other Festival days, besides the Sabbath.

72. Of Days appointed, as well for ordinary as for extraordinary Fasts in the Church of God.

73. The Celebration of Matrimony.

74. The Churching of Woman.

75. The Rites of Burial.

76. Of the Nature of that Ministry, which serveth for performance of Divine Duties in the Church of God, and how happiness, not eternal onelyonly, but also Temporal, doth depend upon it.

77. Of Power given unto Men, to execute that Heavenly Office, of the Gift of the Holy Ghost is Ordination: and whether conveniently the Power of Order may be sought or sued for.

78. Of Degrees, whereby the Power of Order is distinguished, and concerning the Attire of Ministers.

79. Of Oblations, Foundations, Endowments, Tithes, all intended for Perpetuity of Religion; which purpose being chiefly fulfilled by the Clerg…es certain and sufficient maintenance, must needs by Alienation of Church-Livings be made frustrate.

80. Of Ordinatious lawful without Title, and without any Popular Election precedent, but in no case without regard of due Information what their quality is that enter into holy Orders.

81.Of the Learning that should be in Ministers, their Residence, and the number of their Livings.

FEw there are of so weak capacity, but publick evils they easily espie;True Religion is the Root of all true Vertues, and the stay of all wel-ordered Commonweal…. fewer so patient, as not to complain, when the grievous inconveniences thereof, work sensible smart. Howbeit to see wherein the harm which they feel consisteth, the Seeds from which it sprang, and the method of curing it, belongeth to a skill, the study whereof is so full of toyl, and the practise so beset with difficulties; that wary and respective men had rather seek quietly their own, and wish that the World may go well, so it be not long of them, them with pain and hazard, make themselves advisers for the common good. We which thought it at the very first a sign of cold Affection towards the Church of God, to prefer private case before the labor of appeasing publick disturbance, must now of necessity refer events to the gracious providence of Almighty God, and in discharge of our duty towards him, proceed with the plain and unpartial defence of a Common Cause. Wherein our endeavor is not so much to overthrow them with whom we conted, as to yield them just and reasonable causes of those things, which for want of due consideration heretofore, they misconceived, accusing Laws for Mens over-sights, importing evils grown through personal defects, unto that which is not evil, framing unto some Sores unwholsome Plaisters, and applying othersome where no sore is. To make therefore our beginning that, which to both parts is most acceptable, We agree, That pure and unstained Religion ought to be the highest of all cares appertaining to Publick Regiment; as well in regard of thataaPsal. 144. 1. C. Th. lib. 16. lit. 2 Gaudere &c gioriare e… fide semper volumus, scient … magio rel…gionibus quaim officiio is labore corporis, …el sudore sos…ram rempublicam concineri.Ps 144:1 aid and protection, which they, who faithfully serve God, confess they receive at his merciful hands; as also for the force which Religion hath to qualifie all sorts of Men, and to make them in publick affairs the more serviceable: Governors, the apter to rule with Conscience; Inferiors, for Conscience sake the willinger to obey. It is no peculiar conceit, but a matter of sound consequence, that all duties are by so much the better performed, by how much the Men are more Religious, from whose Abilities the same proceed. For ifbbEst foreign Arist. Mag…. Moral. lib. 1. cap. 1. the course of Politick affairs, cannot in any good sort go forward without fit Instruments, and that which sitteth them, be their Vertues: Let Polity acknowledge it self indebted to Religion, Godliness being the chiefest top and Well-spring of all true vertues, even as God is of all good things. So natural is the Union of Religion with Justice, that we may boldly deem there is neither, where both are not. For how should they be unseignedly just, whom Religion doth not cause to be such; or they Religious, which are not found such by the proof of their just actionsccforeign Philo de Dec. Precept. If they, which employ their labor and travel about the publick administration of Justice, follow it onelyonly as a trade, with unquenchable and unconscionable thirst of gain, being not in heart perswaded that.dd2 Chro. 1….6.2 Chr 1:6 Justice is Gods own Work, and themselves his Agents in this business; the Sentence of Right, Gods own verdict, and themselves his Priests to deliver it; Formalities of Justice do but serve to smother right, and that which was necessarily ordained for the common good, is through shameful abuse made the cause of common misery. The same Piety, which maketh them that are in authority, desirous to please and resemble God by Justice, p. 130inflameth every way, Men of action, with Zeal to do good (as far as their place will permit) unto all.foreign Arist. Ethic. lib. 1. cap. 2. For that they know, is most Noble and Divine. Whereby, if no natural nor casual inability cross their desires, they always delighting to inure themselves with actions most beneficial to others, cannot but gather great experience, and through experience, the more wisdom; because Conscience, and the fear of swerving from that which is right, maketh them diligent observers of circumstances, the loose regard whereof is the Nurse of Vulgar Folly, no less then Solomons attention thereunto, was of natural furtherances, the most effectual to make him eminent above others.Eccles. 12. 10.Eccl 12:10 For he gave good heed, and pierced every thing to the very ground, and by that means became the Author of many Parables. Concerning Fortitude, sith evils great and unexpected (the true touchstone of constant mindes) do cause oftentimes even them to think upon Divine power with fearfullest suspitions,Wisd. 17.13.Wis 17:13 which have been otherwise the most secure despisers thereof, how should we look for any constant resolution of minde, in such cases, saving onelyonly where unfeigned affection to God-ward, hath bred the most assured confidence to be assisted by his hand? For proof whereof, let but the Acts of the ancient Jews be indifferently weighed, from whose magnanimity, in causes of most extream hazard, those strange and unwonted resolutions have grown; which for all circumstances, no people under the Roof of Heaven did ever hitherto match. And that which did always animate them, was their meer Religion. Without which, if so be it were possible, that all other Ornaments of Minde might be had in their full perfection, nevertheless, the minde that should possess them, divorced from Piety, could be but a spectacle of commiseration; even as that Body is, which adorned with sundry other admirable Beauties, wanteth Eye-sight, the chiefest Grace that Nature hath in that kinde to bestow. They which commend so much the felicity of that innocent World, wherein it is said, That men of their own accord did embrace fidelity and honesty, not for fear of the Magistrate, or because revenge was before their eyes … if at any time they should do otherwise, but that which held the people in aw was the shame of ill-doing, the love of equity, and right it self, a bar against all oppressions, which greatness of power causeth: They which describe unto us any such estate of happiness amongst men, though they speak not of Religion, do notwithstanding declare that which is in truth her onelyonly working. For if Religion did possess sincerely and sufficiently the hearts of all men, there would need no other restraint from evil. This doth not onelyonly give life and perfection to all endeavors wherewith it concurreth; but what event soever ensues, it breedeth, if not joy and gladness always, yet always patience, satisfaction, and reasonable contentment of minde. Whereupon it hath been set down as an Axiom of good experience, that all things religiously taken in hand,Psal. 1. 3.Ps 1:3 are prosperously ended: because, whether men in the end have that which Religion did allow them to desire, or that which it teacheth them contentedly to suffer, they are in neither event unfortunate.foreignArist. Ethic. lib. 1. cap. 10. But lest any man should here conceive, that it greatly skilleth not of what sort our Religion be, in as much as Heathens, Turks, and Infidels, impute to Religion a great part of the same effects, which our selves ascribe hereunto, they having ours in the same detestation that we theirs: It shall be requisite to observe well, how far forth there may be agreement in the effects of different Religions. First, By the bitter strife which riseth oftentimes from small differences in this behalf, and is by so much always greater, as the matters is of more importance; we see a general agreement in the secret opinion of men, that every man ought to embrace the Religion which is true; and to shun, as hurtful, whatsoever dissenteth from it, but that most, which doth farthest dissent. The generality of which perswasion argueth, That God hath imprinted it by nature, to the end it might be a spur to our industry, in searching and maintaining that Religion, from which as to swerve in the least points, is error; so the capital enemies thereof, God hateth as his deadly foes, aliens, and without repentance, children of endless perdition. Such therefore, touching mans immortal state after this life, are not likely to reap benefit by their Religion, but to look for the clean contrary, in regard of so important contrariety between it and the true Religion. Nevertheless, in as much as the errors of the most seduced this way have been mixed with some truths, we are not to marvel, that although the one did turn to their endless wo and confusion, yet the other had many notable effects, as touching the affairs of this present p. 131life. There were in these quarters of the World, Sixteen hundred years ago,Cas. de Bell. G…. lib. 6. certain speculative Men, whose Authority disposed the whole Religion of those times. By their means it became a received opinion, that the Souls of Men departing this life, do slit out of one Body into some other. Which opinion, though false, yet entwined with a true, that the Souls of Men do never perish, abated the fear of death in them which were so resolved, and gave them courage unto all adventures. The Romans had a vain superstitious custom, in most of their enterprises, to conjecture before hand of the event, by certain tokens which they noted in Birds, or in the Intrails of Beasts, or by other the like frivolous Divinations. From whence notwithstanding as oft as they could receive any sign, which they took to be favorable, it gave them such hope, as if their gods had made them more then half a promise of prosperous success. Which many times was the greatest cause that they did prevail, especially being men of their own natural inclination, hopeful and strongly conceited, whatsoever they took in hand. But could their fond Superstition have furthered so great attempts, without the mixture of a true perswasion, concerning the unresistable force of Divine Power? Upon the wilful violation of Oaths, execrable Blasphemies, and like contempts, offered by Deriders of Religion, even unto false gods, fearful tokens of Divine Revenge have been know to follow. Which occurrents the devouter sort did take for manifest Arguments, that the gods whom they worshipped, were of power to reward such as sought unto them, and would plague those that feared them not. In this they erred. For (as the Wise man rightly noteth conning such) it was not the power of them by whom they sware,2. Wisd. 14.13.Wis 14:13 but the vengeance of them that sinned, which punished the offences of the ungodly. It was their hurt untruly to attribute so great power unto false gods. Yet the right conceit which they had, that to perjury vengeance is due, was not without good effect, as touching the course of their lives, who feared the wilful violation of Oaths in that respect. And whereas we read so many of them so much commended, some for their milde and merciful disposition, some for their vertuous severity, some for integrity of life, all these were the fruits of true and infallible principles delivered unto us in the World of God, as the Axioms of our Religion, which being imprinted by the God of Nature in their hearts also, and taking better root in some them in most others, grew, though not from, yet with and amidst the heaps of manifold repugnant Errors; which Errors of corrupt Religion, had also their suitable effects in the lives of the self-same parties. Without all controversie, the purer and perfecter our Religion is, the worthier effects it hath in them, who stedfastly and sincerely embraceit, in others not. They that love the Religion which they prosess, may have failed in choice, but yet they are sure to reap what benefit the same is able to afford, whereas the best and foundest professed by them that bear it not the like affection, yieldeth them, retaining it in that sort, no benefit. David was a Man after Gods own heart, so termed, because his affection was hearty towards God. Beholding the like disposition in, them which lived under him, it was his Prayer to Almighty God,1 Chro. 19. 17.1 Chr 19:17 O keep this for ever in the purpose, and thoughts of the heart of this people. But when, after that David had ended his days in peace, they who succeeded him in place, for the most part followed him not in quality, when their Kings (some few excepted) to better their worldly estate (as they thought) left their own, and their peoples ghostly condition uncared for, by woful experience they both did learn, That to forsake the true God of Heaven, is to fall into all such evils upon the face of the earth, as men either destitute of Grace Divine, may commit, or unprotected from above, endure. Seeing therefore it doth thus appear, that the safety of all Estates dependeth upon Religion; that Religion unfeignedly loved, perfecteth mens abilities unto all kindes of vertuous Services in the Commonwealth; that mens desire in general is to hold no Religion, but the true; and that whatsoever good effects do grow out of their Religion, who embrace instead of the true, a false, the Roots thereof are certain sparks of the Light of Truth, intermingled with the darkness of Error; because no Religion can wholly and onelyonly consist of untruths, we have Reason to think, That all true Vertues are to honor true Religion as their Parent, and all well ordered Commonweals to love her as their chiefest stay.

p. 132The most extream opposite to true Religion, is affected Atheism.2. They of whom God is altogether unapprehended, are but few in number, and for grosness of wit such, that they hardly and scarcely seem to hold the place of Humane Being. These we should judge to be of all others most miserable, but that a wretcheder sort there are, on whom, whereas nature hath bestowed riper capacity, their evil disposition seriously goeth about therewith to apprehend God, as being not God. Whereby it cometh to pass, that of these two sorts of men, both godless; the one having utterly no knowledge of God, the other study how to perswade themselves that there is no such thing to be known.Wisd. 3.21. Such things they imagine, and go astray, because their own wickedness hath blinded them. foreign Arist. Ethic. lib. 6. cap. 3.Wis 3:21 The Fountain and Well-spring of which Impiety, is a resolved purpose of minde, to reap in this World, what sensual profit or pleasure soever the World yieldeth, and not to be barred from any whatsoever means available thereunto. And that is the very radical cause of their Atheism, no man (I think) will doubt, which considereth what pains they take to destroy those principal Spurs and Motives unto all Vertue, the Creation of the World, the Providence of God, the Resurrection of the Dead, the Joys of the Kingdom of Heaven, and the endless pains of the wicked, yea, above all things, the Authority of the Scripture, because on these Points it evermore beateth, and the Souls immortality, which granted, draweth easily after it the rest, as a voluntary train. Is it not wonderful, that base desires should so extinguish in men the sense of their own excellency… as to make them willing that their souls should be like to the souls of beasts, mortal and corruptible with their bodies, till some admirable or unusual accident happen (as it hath in some) to work the beginning of a better alteration in their mindes, disputation about the knowledge of God with such kinde of persons commonly prevaileth little.Sus…n. vers. 9. They turned away their minde, and cast down their eyes, that they might not see Heaven, nor remember iust Iudgments. For how should the brightness of Wisdom shine, where the windows of the soul are of very se… purpose closed? True Religion hath many things in it, the only mention whereof galleth and troubleth their mindes. Being therefore loth, that enquiry into such matters should breed a perswasion in the end contrary unto that they embrace, it is their endeavor to banish, as much as in them lyeth, quite and clean from their cogitation whatsoever may sound that way. But it cometh many times to pass (which is their torment) that the thing they shun doth follow them; truth, as it were, even obtruding it self into their knowledge, and not permitting them to be so ignorant as they would be. Whereupon, inasmuch as the nature of man is unwilling to continue doing that wherein it shall alwaies condemn it selfe, they continuing still obstinate, to follow the course which they have begun, are driven to devise all the shifts that wit can invent for the smothering of this light, all that may but with any the least shew of possibility stay their mindes from thinking that true, which they heartily wish were false, but cannot think it so,Hat est summa delicti, nolle agnoscere quim ignorare non possi…. Cy…. de Idol. Vanit. without some scruple and fear of the contrary. Now because that judicious learning, for which we commend most worthily the ancient Sages of the World, doth not in this case serve the turn, these trenchermates (for such the most of them be) frame to themselves a way more pleasant, a new method they have of turning things that are serious into mockerie, an Art of Contradiction by way of scorn, a learning wherewith we were long sithence forewarned,2 Pet. 3.8. Jude, vers. 38.2 Pet 3:8 that the miserable times whereinto we are fallen should abound. This they study, this they practise, this they grace with a wanton superfluity of wit, too much insulting over the patience of more vertuously disposed mindes. For towards these so forlom creatures we are (it must be confest) too patient. In zeal to the glory of God, Babylon hath exceeded Sion. …. 3. 29.We want that decree of Nebuchodonosor, the fury of this wicked brood hath the reins too much at liberty, their tongues walk at large, the spit-venom of their poisoned hearts breaketh out to the annoyance of others, what their untamed lust suggesteth, the same their licentious mouths do every where set abroach. With our contentions their irreligious humor also is much strengthned. Nothing pleaseth them better, than these manifold oppositions about the Matter of Religion, as well for that they have hereby the more opportunity to learn on one side how another may be oppugned, and so to weaken the credit of all unto themselves; as also because by this not pursuit of lower controversies amongst men professing Religion, and agreeing in the principal foundations thereof, they conceive hope that about the higher principles themselves time will cause alteration to grow. For which purpose, when they see occasion, they stick not sometime in other mens persons, yea, sometime without any vizard at all, directly to try, what the most religious are able to say in defence of the highest points, whereupon all Religion dependeth. Now for the most part p. 133it so falleth out, touching things which generally are received, that although in themselves they be most certain; yet because men presume them granted of all, we are hardliest able to bring such proof of their certainty as may satisfie gain-sayers, when suddenly and besides expectation they require the same at our hands. Which impreparation and unreadiness when they finde in us, they turn it to the soothing up of themselves in that cursed fansie, whereby they would fain believe that the hearty devotion of such as indeed fear God, is nothing else but a kinde of harmless error, bred and confirmed in them by the sleights of wiser men. For a politick use of Religion they see there is, and by it they would also gather that Religion it self is a meer politick device, forged purposely to serve for that use. Men fearing God, are thereby a great deal more effectually, then by Positive Laws, restrained from doing evil; in as much as those Laws have no farther power then over our outward actions onelyonly, whereas unto mens inward cogitations, unto the privy intents and motions of their hearts,Vos …relera …m sli puustis foreign nos &c cogitare p…ecor… est … vos conscios rimetis, nos etiam co…cientiam sol…m, sine qua esse non possumus. Minu. Fel. in Or…av. Religion serveth for a bridle. What more savage, wilde, and cruel then Man, if he see himself able either by fraud to over-teach, or by power to over-bear the Laws whereunto he should he subject? Wherefore in so great boldness to offend, it behoveth that the World should be held in aw, not by a vain surmise, but a true apprehension of somewhat, which no man may think himself able to withstand. This is the politick use of Religion. In which respect, there are of these wise malignants, some who have vouchsafed it their marvellous favorable countenance and speech, very gravely affirming, That Religion honored, addeth greatness; and contemned, bringeth ruine unto Commonwea…s:Summum presidium regni est justi…io ob apertos tumaltus, & religio o… occultos. Carda. de Sapien. lib. 3. That Princes and States which will continue, are above all things to uphold the reverend regard of Religion, and to provide for the same, by all means, in the making of their Laws. But when they should define what means are best for that purpose, behold, they extol the wisdom of Paganisin, they give it out as a mystical precept of great importance, that Princes, and such as are under them in most authority or credit with the people, should take all occasions of rare events, and from what cause soever the same do proceed, yet wrest them to the strengthning of their Religion, and not make it nice for so good a purpose to use, if need be, plain forgeries. Thus while they study to bring to pass, that Religion may seem but a matter made, they lose themselves in the very maze of their own discourses, as if Reason did even purposely forsake them, who of purpose forsake God, the Author thereof: For surely, a strange kinde of madness it is, that those men, who though they be void of Piety, yet, because they have wit, cannot chuse but know, that treachery, guile, an deceit, are things which may for a while, but do not use long to go unespied, should teach, that the greatest honor to a State, is perpetuity; and grant, that alterations in the Service of God, for that they impair the credit of Religion, are therefore perilous in Commonweals, which have no continuance longer then Religion hath all reverence done unto it, and withal acknowledge (for so they do) that when people began to espie the falshood of Oracles, whereupon all Gentilism was built, their hearts were utterly averted from it; and notwithstanding Counsel, Princes, in sober earnest, for the strengthning of their States, to maintain Religion, and for the maintenance of Religion, not to make choice of that which is true, but to authorise that they make choice of, by those false and fraudulent means, which in the end, must needs overthrow it. Such are the counsels of men godless, when they would shew themselves politick devisers, able to create God in Man by art.

3. Wherefore to let go this exec…able crew,Of Superstition and the Roo… thereof, either misguided Zeal or ignorant Feat of Divine glory. and to come to extremities on the contrary hand, two affections there are, the forces whereof, as they bear the greater or lesser sway in mans heart, frame accordingly to the stamp and character of his Religion, the one Zeal, the other Fear. Zeal, unless it be rightly guided, when it endeavoreth most busily to please God, forceth upon him those unseasonable offices which please him not. For which cause, if they who this way swerve, be compared with such sincere, found, and discreet, as Abraham was in Matter of Religion; the service of the one, is like unto slattery; the other, like the faithful sedulity of friendship. Zeal,2 Chron. 20. 7. Abraham thy friend.2 Chr 20:7 except it be ordered aright, when it bendeth it self unto conflict with all things, either in deed, or but imagined to be opposite unto Religion, useth the Razor many times with such eagerness, that the very life of Religion it self is thereby hazarded, through hatred p. 134of Tares, the Corn in the Field of God is plucked up. So that, Zeal needeth both ways a sober guide, Fear, on the other side, if it have not the light of true understanding concerning God, wherewith to be moderated, breedeth likewise Superstition. It is therefore dangerous, that in things Divine, we should work too much upon the spur, either of zeal or fear. Fear is a good Solicitor to Devotion. Howbeit, sith fear in this kinde doth grow from an apprehension, of Deity endued with irresistable power to hurt, and is of all affections (anger excepted) the unaptest to admit any conference with Reason, for which cause the Wise man doth say of Fear, that it is a betrayer ofWisd. 19. 11.Wis 19:11 the forces of reasonable understanding; therefore, except men know beforehand what manner of service pleaseth God, while they are fearful, they try all things which fancy offereth. Many there are who never think on God, but when they are in extremity of fear; and then because, what to think, or what to do, they are uncertain, perplexity not suffering them to be idle, they think and do, as it were in a phrensie, they know not what. Superstition neither knoweth the right kinde, nor observeth the due measure of actions belonging to the Service of God, but is always joyned with a wrong opinion touching things Divine. Superstition is, when things are either abhorred or observed, with a zealous or fearful, but erroneous relation to God. By means whereof, the superstitious do sometimes serve, though the true God, yet with needless offices, and defraud him of duties necessary; sometime load others then him with such honors as properly are his. The one, their over sight who miss in the choice of that wherewith they are affected; the other, theirs who fail in the election of him towards whom they shew their devotion: This, the crime of Idolatry; that, the fault of voluntary, either niceness or superfluity in Religion. The Christian World it self being divided into two grand parts, it appeareth by the general view of both, that with Master of Heresie the West hath been often and much troubled; but the East part never quiet, till the deluge of misery, wherein now they are, overwhelmed them. The chiefest cause whereof doth seem to have lien in the restless wits of the Grecians, evermore proud of their own curious and subtile inventions; which when at any time they had contrived; the great facility of their Language served them readily to make all things fair and plausible to mens understanding. Those grand Heretical Impieties therefore, which most highly and immediately touched God, and the glorious Trinity, were all in a manner the Monsters of the East. The West bred fewer a great deal, and those commonly of a lower nature, such as more nearly and directly concerned rather men then God, the Latines being always to capital Heresies less inclined, yet unto gross Superstition more. Superstition,Mark 7.5.Mark 7:5 such as that of the Pharisees was, by whom Divine things indeed were less, because other things were more divinely esteemed of, then Reason would; the Superstition that riseth voluntarily, and by degrees, which are hardly discerned, mingling it self with the Rites, even of very Divine Service, done to the onelyonly true God, must be considered of, as a creeping and incroaching evil; an evil, the first beginnings whereof are commonly harmless, so that it proveth onelyonly then to be an evil, when some farther accident doth grow unto it, or it self come unto farther growth. For in the Church of God, sometimes it cometh to pass, as in over-battle grounds, the Fertile disposition whereof is good; yet because it exceedeth due proportion, it bringeth forth abundantly, through too much rankness, things less profitable; whereby, that which principally it should yield, 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 vertuous, devout, or charitable affection bloomed them, no man could justly have condemned as evil.

Of the Redress of Superstition in Gods Church and concerning the question of this Book.4. But howsoever Superstition doth grow; that wherein unsounder times have done amiss, the better ages ensuing must rectifie as they may. I now come therefore to those accusations brought against us by Pretenders of Reformation; the first in the rank whereof, is such, That if so be the Church of England did at this day, therewith as justly deserve to be touched as they in this cause have imagined it doth; rather would I exhort all sorts to seek pardon, even with tears, at the hands of God, then meditate words of defence for our doings, to the end, that men might think favorably of them. For as the case of this World, especially now, doth stand, what other stay or succor p. 135have 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 finde, is but a meer deceitful pleasing of our selves in errour, 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 Publick 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 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 unwinde themselves where the shares of glosing speech do lye to intangle them, are in minde 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 behoveful, for the exercise of Christian duty. It seemeth therefore, at 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 (aaRom. 12. 1Rom 12:1)reasonable, and there is a (bbLuke 1. 23.Luke 1:23)solemn outward serviceable Worship, belonging unto God. Of the former kinde are all manner of vertuous 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 Publick Society of God by way of External adoration. It is the later of these two, whereupon our present question groweth. Again, this later being ordered, partly, and as touching Principal matters, by none but Precepts Divine only; partly, and as concerning things of Inferiour regard, by Ordinances as well Human as Divine, about the substance of Religion, wherein Gods only Law must be kept, there is here no controversie: the Crime now intended against us is, that our Laws have not ordered those inferiour things as behoveth, and that our Customs are either Superstitious, or otherwise amiss, whether we respect the exercise of Publick duties in Religion, or the Functions of Persons authorised thereunto.

5. It is with Teachers of Mathematical Sciences usual,Four general Propositions demanding what which may reasona…ly be granted concerning matters of Outward form in the exercise of true Religion. And fiftly, of a Rule not use nor reasonable in those cases. for us in this present question necessary, to lay down first certain reasonable demands, which in most Particulars following are to serve as Principles whereby to work, and therefore must be beforehand considered. The men whom we labour to inform in the truth, perceive that so to proceed is requisite. For to this end they also propose, touching Customs and Rites indifferent, their general Axioms, some of them subject unto just Exceptions, and, as we think, more meet by them to be farther considered, than assented unto by us. As that, In outward things belonging to the Service of God, Reformed Churches ought by all means to shun conformity with the Church of Rome; that, The first Reformed should be a Pattern whereunto all that come after, might to conform themselves; that, Sound Religion may not use the things, which being not 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 alledge, 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 murderly done. But forasmuch as all the difficulty is, in discerning what things do p. 136glorifie God, and edifie 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.

The First Proposition touching Judgment, what things are convenient in the outward publick ordering of Church Affairs.6. The first thing therefore which is of force to cause Approbation with good conscience towards such Customs or Rites, as publickly are established, is, when there ariseth from the due consideration of those Customs and Rites in themselves apparent reason, although not alwayes to prove them better than any other that might possibly be devised, (for who did ever require this in man's Ordinances?) yet competent to shew their conveniency and fitness, in regard of the use for which they should serve. Now 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 affordeth not any thing comparable unto the publick 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 account not of it, unless we esteem it even according to that very height of Excellency which our hearts conceive,Iohn. 4. 24. Wisd. 6. 10. 1 Chron. 29. 19.John 4:24Wis 6:101 Chr 29:19 when Divine sublimity it self is rightly considered. In the powers and faculties of our Souls God requireth the uttermost which our unfeigned affection towards him is able to yield: So that if we affect him not farr 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 testifie. 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 signifie. If Religion bear the greatest sway in our Hearts, our outward religious Duties must shew it as farr as the Church hath outward Ability. Duties of Religion, performed by whole Societies of men, ought to have in them,1 Chron. …. 5. according to our power, a sensible Excellency, correspondent to the Majesty of Him whom we worship. Yea, then are the publick Duties of Religion best ordered, when the Militant Church doth resemble by sensible means, as it may inforeign Delectatio Domini in Ecclesia est. Ecclesia ver… est imago Coelestium Ambros. de interpel Dan. Faci… in terris opera coelorum, Sidon Apol. Epist. lib. 6. such cases, that hidden Dignity and Glory wherewith the Church Triumphant in Heaven is beautified. Howbeit, even as the very heat of the Sun it self, 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 over-shadow 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 thereare of like condition, though publick Ordinances wherein the Common good is respected, be not stirred. 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 setforward Godliness, either as betokening the greatness of God, or as beseeming the Dignity of Religion, or as concurring with Celestial Impressions in the mindes of men, may be reverently thought of; some few, rare, casual, and tollerable, or otherwise curable Inconveniences notwithstanding.

The Second Proposition.7. Neither may we in this Case lightly esteem what hath been allowed as fit in the judgment of Antiquity, and by the long continued practise of the whole Church; from which unnecessarily to swerve, Experience never as yet hath found it safe. For Wisdom's sake we reverence them no less that are young, or not much less, then if they were stricken in years. And therefore of such it is rightly said, That the ripeness p. 137of Understanding is gray Hair, and their Vertues old Age. But because WisdomWisdom 4. 9.Wis 4:9 and Youth are seldom joyned in one, and the ordinary course of the World is more according to Iob's Observation, who giveth men advice to seek WisdomJob 10 12.Job 10:12 amongst the Antient, and in the length of Dayes 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 relyed upon than other mens. The goodness of God having furnished men 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 Davids were, I have been Young, and now am Old, much I have seen and observed in the World. Sharp and subtile discourses of Wit procure many times very great applause; but being laid in the Ballance with that which the habit of sound Experience plainly delivereth, they are over-weighed. God may endue Men extraordinarily with Understanding as it pleaseth him: But let no Man presuming thereupon neglect the Instructions, or despite the Ordinances of his Elders, sith he, whose gift Wisdom is, hath said, Ask thy Father, and he will shew thee, thine Antients, Deut …2.7.Deut 2:7and they shall tell thee. It is therefore the Voyce both of God and Nature, not of Learning only, that, especially in matters of Action and Policy,Arist. Eth. 6. cep. 1…. The sentences and judgements of Men experienced, aged and wise, yea though they speak without any proof or demonstration, are no less to be hearkned unto, than as being Demonstrations in themselves, because such Mens long Observation is as an Eye, wherewith they presently and plainly behold those Principles which sway over all Actions. Whereby we are taught both the Cause wherefore Wise-mens Judgments should be credited, and the Mean how to use their Judgments to the increase of our own Wisdom. That which sheweth them to be Wise, is, the gathering of Principles out of their own particular Experiments. And the framing of our particular Experiments according to the Rule of their Principles, shall make us such as they are. If therefore, even at the first, so great account should be made of Wise mens Counsels touching things that are Publickly done; as time shall add thereunto continuance and approbation of succeeding Ages, their Credit and Authority must needs be greater. They which do nothing but that which men of Account did before them, are, although they do amiss,aaforeign Greger. N…z. foreign Bas… de Spirit. Sanct. cap. 7. yet the less faulty, because they are not the Authors of harm. And doing well, their Actions are freed from prejudice and novelty. To the best and wisest, while they live, the World is continually a froward Opposite, a curious Observer of their Defects and Imperfections; their Vertues, it afterwards as much admireth. And …or this cause many times that which most deserveth approbation, would hardly be able to finde favour, if they which propose it, were not content to profess themselves therein Scholars and Followers of the Antients. For the World will not endure to hear that we are wiser than any have been which went before. In which consideration there is cause why we should be slow and unwilling to change, without very urgent necessity, the antient Ordinances, Rites, and long approved Customs of our venerable Predecessors. The love of things Antient doth argue(bbforeign Bas… de Spirit Sanct. cap 7.) stayedness, but levity and want of Experience maketh apt auto Innovations. That which Wisdom did first begin, and hath been with Good men long continued, challengeth allowance of them that succeed, although it plead for it self nothing. That which is new, if it promise not much, doth fear Condemnation before Tryal; till Tryal, no man doth acquit or trust it, what good soever it pretend and promise. So that in this kinde, there are few things known to be Good, till such time as they grow to be Antient, The vain pretence of those glorious Names, where they could not be with any truth, neither in reason ought to have been so much alledged, hath wrought such a prejudice against them in the mindes of the Common sort, as if they had utterly no force at all; whereas (especially for these Observances which concern our present Question) Antiquity, Custom, and Consent in the Church of God, making with the which p. 138Law doth establish,foreign Arist. Ethie. 2. c 9. Modici nulla sere ratio haberi soler. Tiraquel de jud. in reb. exig cap. 10. are themselves most sufficient reasons to uphold the same, unless some notable publick inconvenience inforce the contrary. For a small thing in the eye of Law is as nothing. We are therefore bold to make our second Petition this, That in things, the fitness whereof is not of it self apparent, nor easie to be made snfficiently manifest unto all, yet the Judgment of Antiquity concurring with that which is received, may induce them to think it not unfit, who are not able to alledge any known weighty Inconvenience which it hath, or to take any strong Exception against it.

The Third Proposition.8. All things cannot be of antient continuance; which are expedient and needful for the ordering of Spiritual Affairs: but the Church being a Body which dieth not, hath always power, as occasion requireth, no less to ordain that which never was, than to ratifie what hath been before. To prescribe the Order of doing in all Things,foreign Philo. pag. 31. Is a peculiar Prerogative which Wisdom hath, as a Queen or soveraign Commandress over other Vertues. This in every several Man's Actions of Common Life appertaineth unto Morall; in Publick and Politick secular Affairs unto Civil Wisdom. In like manner, to devise any certain Form for the outward Administration of Publick Duties in the Service of God, or Things belonging thereunto, and to find out the most convenient for that use, is a point of Wisdom Ecclesiastical. It is not for a Man, which doth know, or should know what Order is, and what Peaceable Government requireth,T. C. lib. 3. pag. 191. to ask, Why we should hang our Iudgment upon the Churches Sleeve, and, why in Matters of Order, more than in Matters of Doctrine. The Church hath Authority to Establish That for an Order at one time, which at another time it may Abolish, and in both do well: But, That which in Doctrine the Church doth now deliver rightly as a Truth, no Man will say that it may hereafter recall, and as rightly avouch the contrary. Laws touching Matter of Order are changeable, by the Power of the Church; Articles concerning Doctrine, not so. We read often in the Writings of Catholick and Holy men rouching Matters of Doctrine, This we believe, This we bold, This the Prophets and Evangelists have declared, This the Apostles have delivered, This Martyrs have sealed with their Blood, and confessed in the midst of Torments, to This We cleave, as to the Anchor of Our Souls, against This, though an Angel from Heaven should Preach unto us, We would not believe. But, did we ever in any of Them read touching Matters of mere Comcliness, Order, and Decency, neither Commanded nor Prohibited by any Prophet, any Evangelist, any Apostle, Although the Church wherein we live do ordain them to be kept, although they be never so generally observed, though all the Churches in the World should Command them, though Angels from Heaven should require our Subjection thereunto: I would hold him accursed that doth obey? Be it in Matter of the one kind or of the other, what Scripture doth plainly deliver, to that the First place both of Credit and Obedience is due; The Next whereunto is, whatsoever any Man can necessarily conclude by Force of Reason; After These, the Voyce of the Church succeedeth. That which the Church by her Ecclesiastical Authority shall probably think and define to be True or Good, must in congruity of Reason over-rule all other Inferiour Judgements whatsoever. To them which ask, Why we thus hang our Judgment on the Churches Sleeve, I answer with Solomon, Because (aaEccles. 4. 9.Eccl 4:9)Two are better than One. Yea Simply (saith (bbBasil. Ep. 68. …. 8. c. Quae Contra. Turpis est omnis pa…s u…iverio suo non congraca….)Basil) and Universally, whether it be in Works of Nature, or of Voluntary Choice and Counsel, I see not any thing done as it should be, is it be wrought by an Agent singling it self from Consorts. The Jews have a Sentence of good advice, (ccR. Ismael in Cap. Pa….)Take not upon Thee to be a Iudge alone, there is no sole Iudge but One only; Say not to Others, Receive my Sentence, when their Authority is above thine. The bare consent of the whole Church should it self in These things stop their Mouths, who living under it, dare presume to bark against it. There is (saith (ddCassian de Incarn. l. 2. c. ….)Cassianus) no Place of Audience left for them, by whom Obedience is not yielded to that which all have agreed upon. Might we not think it more than wonderful, that Nature should in all Communities appoint a Predominant Judgment to sway and overrule in so many things; or that God himself should allow so much Authority and Power unto every Poor Family, for the ordering of All which are in it; and the City of the Living God, which is his Church, be able neither to Command, nor yet to Forbid any thing, which the Meanest shall in that respect, and for her sole Authorities sake be bound to obey? We cannot hide or dissemble that Evil, the grievous inconvenience p. 139whereof we feel. Our dislike of them, by whom too much heretofore hath been attributed unto the Church, is grown to an Error on the contrary hand, so that now from the Church of God too much is derogated. By which removal of one Extremity with another, the World seeking to procure a Remedy, hath purchased a meer Exchange of the Evil which before was felt. Suppose we, that the Sacred Word of God can at their hands receive due honour, by whose Incitement the Holy Ordinances of the Church endure every where open contempt? No, it is not possible they should observe as they ought the One, who from the Other withdraw unnecessarily their Own, or their Brethrens Obedience. Surely the Church of God in this Business is neither of Capacity, I trust, so weak, no… so unstrengthened, I know, with Authority from Above; but that her Laws may exact Obedience at the hands of her own Children, and injoyn Gain-sayers silence, giving them roundly to understand, That where our Duty is Submission, weak Oppositions betoken Pride. We therefore crave, Thirdly, to have it granted, That where neither the Evidence of any Law Divine, nor the Strength of any Invincible Argument otherwise found out by the Light of Reason, not any Notable Publick Inconvenience doth make against that which our own Laws Ecclesiastical have, although but Newly instituted, for the Ordering of these Affairs, the very Authority of the Church it self, at the least in such Cases, may give so much Credit to her own Laws, as to make their Sentence touching Fitness and Conveniency, weightier than any bare or naked Conceit to the contrary; especially in them, who can owe no less than Childe-like obedience to her that hath more than Motherly Power.The Fourth Proposition.

9. There are Antient Ordinances, Laws (which on all sides are allowed to be Just and Good, yea Divine and Apostolick Constitutions) which the Church, it may be, doth not always keep, nor always justly deserve blame in that respect. For in Evils that cannot be removed… without the manifest danger of Greater to succeed in their rooms; Wisdom (of necessity) must give place to Necessity. All it can do in those Cases, is, to devise, how that, which must be endured, may be mitigated, and the Inconveniences thereof countervailed as neer as may be; that when the Best things are not possible, the best may be made of Those that are. Nature, than which there is nothing more constant,Numb. 31.….Num 31 nothing more uniform in all her ways, doth notwithstanding stay her Hand, yea, and change her Course, when That, which God by Creation did command, he doth at any time by Necessity countermand. It hath therefore pleased himself sometime to unloose the very Tongues even of Dumb Creatures, and to teach them to plead This in their Own Defence, lest the Cruelty of Man should persist to afflict them for not keeping their wonted Course, when some invincible Impediment hath hindred. If we leave Nature, and look into Art, the Work-man hath in his Heart a Purpose, he carrieth in mind the whole Form which his Work should have; there wanteth not him Skill and Desire to bring his Labour to the best effect, only the Matter which he hath to work on is unframable. This Necessity excuseth him; so that nothing is derogated from his Credit, although much of his Work's perfection be found wanting. Touching Actions of Common Life, there is not any Defence more favourably heard than theirs, who alledge sincerely for themselves. That they did as Necessity constrained them. For when the Mind is rightly ordered and affected as it should be, in case some external Impediment crossing well-advised Desires, shall potently draw Men to leave what they principally wish, and to take a Course which they would not,Necessitas, quicqaul coegit defen…it …ence. Con…ro…. lib. 2. if their Choyce were free; what Necessity forceth Men unto, the same in This Case it maintaineth, as long as nothing is committed simply in it self evil, nothing absolutely sinful or wicked, nothing repugnant to that Immetable Law, whereby, whatsoever is condemned as Evil, can never any way be made Good. The casting away of Things profitable for the sustenance of Man's Life, is an unthankful Abuse of the Fruits of God's good Providence towards Mankind. Acts 27. 30.Acts 27:30Which Consideration, for all that, did not hinder Saint Paul from throwing Corn into the Sea, when care of saving Mens Lives made it necessary, to loose that which else had been better saved. Neither was this to do Evil, to the end that Good might come of it; For of Two such Evils, being not both evitable, the choyce of the Less is not Evil. And Evils must be in our constructions judged inevitable, if there be no apparent ordinary way to avoid them; Because, where Counsel and Advice bear rule, of God's extraordinary p. 140Power, without extraordinary Warrant, we cannot presume. In Civil Affairs, to declare what sway Necessity hath ever been accustomed to bear, were labour infinite. The Laws of all States and Kingdoms in the World have scarcely of any thing more common use: Should then only the Church shew it self inhuman and stern, absolutely urging a rigorous observation of Spiritual Ordinances, without relaxation or exception, what Necessity soever happen? We know the contrary Practise to have been commended by him,Luke 6. 4.Luke 6:4 upon the warrant of whose Judgement the Church, most of all delighted with merciful and moderate courses, doth the ostner condescend unto like equity, permitting in cases of Necessity that, which otherwise it disalloweth and forbiddeth. Cases of Necessity being sometime but urgent, sometime extream, the consideration of Publick Utility is with very good advice judged at the least equivalent with the easier kinde of Necessity.Cause necessitatis & … aequipa. …n…ur injure. Ab Paner. ad …w super. nu. 15 de… eb. Eccles. non a…cu. Now that which causeth numbers to storm against some necessary tolerations, which they should rather let pass with silence, considering that in Polity, as well Ecclesiastical as Civil, there are and will be always Evils, which no art of man can cure, breaches and leaks moe than man's wit hath hands to stop; that which maketh odious unto them many things, wherein notwithstanding the truth is, that very just regard hath been had of the Publick good; that which in a great part of the weightiest Causes belonging to this present Controversie, hath insnared the Judgments both of sundry good, and of some well learned men, is the manifest truth of certain general Principles, whereupon the Ordinances that serve for usual practise in the Church of God are grounded. Which Principles men knowing to be most sound, and that the ordinary practise accordingly framed is good, whatsoever is over and besides that ordinary, the same they judge repugnant to those true Principles. The cause of which Error is Ignorance, what restraints and limitations all such Principles have, in regard of so manifold varieties,… Arist. Ech. l. 1. c. 7. as the matter whereunto they are applyable, doth commonly afford. These varieties are not known but by much experience, from whence to draw the true bounds of all Principles, to discern how farr forth they take effect, to see where and why they fail, to apprehend by what degrees and means they lead to the practise of things in show, though not indeed repugnant and contrary one to another, requireth more sharpness of Wit, more intricate circuitions of Discourse, more industry and depth of Judgment, than common Ability doth yield. So that general Rules, til their limits be fully known, (especially in matter of Publick and Ecclesiastical affairs) are, by reason of the manifold secret Exceptions which lye hidden in them, no other to the eye of man's understanding, than Cloudy mists cast before the eye of Common sense. They that walk in darkness know not whither they go. And even as little is their certainty, whose opinions Generalities only do guide. With gross and popular Capacities nothing doth more prevail, than unlimited Generalities, because of their plainness at the first fights nothing less with men of Exact Judgment, because such Rules are not safe to be trusted over-farr. General Laws are like general Rules of Physick, according whereunto, as no Wise man will desire himself to be cured, if there be joyned with his Disease some special Accident, in regard whereof that whereby others in the same Insirmity, but without the like Accident, recover health, would be to him either hurtful, or at the least unprofitable: So we must not, under a colourable commendation of holy Ordinances in the Church, and of reasonable causes whereupon they have been grounded for the Common good, imagine that all men's cases ought to have one measure. Not without singular wisdom therefore it hath been provided, That as the ordinary course of Common affairs is disposed of by General Laws, so likewise mens rarer incident Necessities and utilities should be with special equity considered. From hence it is, that so many Priviledges, Immunities, Exceptions, and Dispensations have been always with great equity and reason granted, not to turn the edge of Justice, not to make void at certain times, and in certain men, through meer voluntary grace or benevolence, that which continually and universally should be of force (as some men understand it) but in very truth to practise General Laws according to their right meaning. We see in Contracts, and other dealings which daily pass between man and man, that, to the utter undoing of some, many things by strictness of Law may be done, which equity and honest meaning forbiddeth. Not that the Law is unjust, but unperfect; nor Equity against, but above the Law; binding mens Consciences in things which Law cannot reach unto. Will any man say, That the vertue of private Equity is p. 141opposite and repugnant to that Law, the silence whereof it supplieth in all such private Dealing? No more is publick Equity against the Law of publick Affaires; albeit the one permit unto some, in special Considerations, that which the other, agreeably with general Rules of Justice, doth in general sort forbid. For, sith all good Laws are the Voyces of right Reason, which is the Instrument wherewith God will have the World guided; and impossible it is, that Right should withstand Right; it must follow, that Principles and Rules of Justice, be they never so generally uttered, do no less effectually intend, then if they did plainly express an Exception of all Particulars, wherein their literal Practise might any way prejudice Equity. And because it is natural unto all men to wish their own extraordinary Benefit, when they think they have reasonable Inducements so to do; and no man can be presumed a competent Judge what Equity doth require in his own Case: the likeliest Mean whereby the wit of man can provide, that he which useth the benefit of any special benignity above the common course of others, may enjoy it with good Conscience, and not against the true purpose of Laws, which in outward shew are contrary, must needs be to arm with Authority some fit both for Quality and Place to administer that, which in every such particular shall appear agreeable with Equity: wherein, as it cannot be denyed, but that sometimes the practise of such Jurisdiction may swarve through errour even into the very best, and for other respects, where less Integrity is. So the watchfullest Observers of Inconveniences that way growing, and the readiest to urge them in disgrace of authorized Proceedings, do very well know, that the disposition of these things resteth not now in the hands of Popes, who live in no Worldly awe or subjection, but is committed to them whom Law may at all times bridle, and Superiour power controll; yea to them also in such sort, that Law it self hath set down, to what Persons, in what Causes, with what Circumstances, almost every faculty or favour shall be granted, leaving in a manner nothing unto them, more than only to deliver what is already given by Law. Which maketh it by many degrees less reasonable, that under pretence of inconveniences so easily stopped, if any did grow, and so well prevented, that none may, men should be altogether barred of the liberty that Law with equity and reason granteth. These things therefore considered, we lastly require, That it may not seem hard, if in Cases of Necessity, or for Common utilities sake, certain profitable Ordinances sometimes be released, rather than all men, always, strictly bound to the general rigor thereof.

10. Now where the Word of God leaveth the Church to make choyce of her own Ordinances,The Rule of Mens in state spirits not safe in these Cases to be followed. if against those things which have been received with great reason, or against that which the Antient practise of the Church hath continued time out of mind, or against such Ordinances as the Power and Authority of that Church under which we live hath in it self devised, for the Publick good, or against the discretion of the Church in mitigating sometimes with favourable Equity, that rigour which otherwise the literal generality of Ecclesiastical Laws hath judged to be more convenient and meet, if against all this it should be free for men to reprove, to disgrace, to reject at their own liberty what they see done and practised according to Order set down; if in so great varietie of ways, as the wit of man is easily able to finde out towards any purpose; and in so great liking as all men especially have unto those Inventions, whereby some one shall seem to have been more inlightned from above than many thousands, the Church did give every man licence to follow what himself imagineth that Gods Spirit doth reveal unto him, or what he supposeth that God is likely to have revealed to some special Person, whose Vertues deserve to be highly esteemed. What other effect could hereupon ensue, but the utter confusion of his Church, under pretence of being taught, led, and guided by his Spirit? the gifts and graces whereof do so naturally all tend unto Common peace, that where such singularity is, they, whose Hearts it possesseth, ought to suspect it the more, in as much as if it did come of God, and should for that cause prevail with others, the same God which revealeth it to them, would also give them power of confirming it unto others, either with miraculous operation, or with strong and invincible remonstrance of sound Reason, such as whereby it might appear that God would indeed have all mens Judgments give place unto it; whereas now the errour and unsufficience p. 142of their Arguments doth make it on the contrary side against them a strong presumption, that God hath not moved their hearts to think such things, as he hath not enabled them to prove. And so from Rules of general Direction it resteth, that now we descend to a more distinct explication of Particulars, wherein those Rules have their special efficacy.

Places for the Publick service of God.11. Solemne Duties of Publick Service to be done unto God, must have their places set and prepared in such sort, as beseemeth actions of that regard. Adam, even during the space of his small continuance in Paradise, had (aaGen. 3. 8.Gen 3:8)where to present himself before the Lord. Adam's Sons had out of Paradise in like sort (bbGen. 4.3.Gen 4:3)whither to bring their Sacrifices. The Patriarks used (ccGen. 13.4Gen 13:4)Altars, and (dd22. 1.)Mountains, and (ee21.33.)Groves, to the self-same purpose. In the vast Wilderness, when the People of God had themselves no settled Habitation, yet a movable (ffExod. 2….Exod 2)Tabernacle they were commanded of God to make. The like Charge was given them against the time they should come to settle themselves in the Land which had been promised unto their Fathers, (ggDeut. 12. 5.Deut 12:5)Te shall seek that Place which the Lord your God shall chuse. When God had chosen Ierusalem, and in Ierusalem Mount (hh2 Chron. 3.1.2 Chr 3:1)Moriah there to have his standing Habitation made, it was in the chiefest of (ii2 Chron. ….7. Psalm 132. 5.Ps 132:5)Davids desires to have performed so good a work. His grief was no less, that he could not have the honour to builde God a Temple, than their anger is at this day, who bite asunder their own tongues with very wrath, that they have not as yet the Power to pull down the Temples which they never built, and to level them with the ground. It was no mean thing which he purposed. To perform a work so majestical and stately was no small Charge. Therefore he incited all men unto bountiful Contribution,1 Chron. 25.5.1 Chr 25:5 and procured towards it with all his Power, Gold, Silver, Brass, Iron, Wood, Precious Stones, in great abundance.1 Chron. 29.3.1 Chr 29:3 Yea moreover, Because I have (saith David) a joy in the House of my God, I have of my own Gold and Silver, besides all that I have prepared for the House of the Sanctuary, given to the House of my God three thousand Talents of Gold, even the Gold of Ophir, seven thousand Talents of fined Silver. After the overthrow of this first House of God, a second was instead thereof erected, but with so great odds,Ier. …. 14. Agg… 2. 4.Hag 2:4 that they went which had seen the former, and beheld how much this later came behinde it, the beauty whereof notwithstanding was such, that even This was also the wonder of the whole World. Besides which Temple, there were both in other parts of the Land, and even in Ierusalem, by process of time, no small number of Synagogues for men to resort unto. Our Saviour himself, and after him the Apostles frequented both the one and the other. The Church of Christ which was in Ierusalem, and held that Profession which had not the Publick allowance and countenance of Authority, could not so long use the exercise of Christian Religion but in private only.Act. …. 19. & 8. …. & 9. 46. So that as Jews they had access to the Temple and Synagogues, where God was served after the Custom of the Law, but for that which they did as Christians, they were of necessity forced other where to assemble themselves. And as God gave increase to his Church, they sought out both there and abroad for that purpose not the fittest (for so the times would not suffer them to do) but the safest places they could. In process of time, some while… by sufferance, some whiles by special leave and favour, they began to erect to themselves Oratories, not in any sumptuous or stately manner; which neither was possible, by reason of the poor estate of the Church, and had been perilous in regard of the World's envy towards them. At length, when it pleased God to raise up Kings and Emperours favouring sincerely the Christian Truth, that which the Church before either could not, or durst not do, was with all alacrity performed. Temples were in all Places erected, No cost was spared, nothing judged too dear which that way should be spent. The whole World did seem to exult, that it had occasion of pouring out Gifts to so blessed a purpose. That chearful Devotion which David this way did exceedingly delight to behold, and wish that the same in the Jewish People might be perpetual,1 Chron. 29. 17. 18.1 Chr 29:171 Chr 29:18 was then in Christian People every where to be seen. Their Actions, till this day always accustomed to be spoken of with great honour, are now called openly into question. They, and as many as have been followers of their Example in That thing; we especially that worship God, either p. 143in Temples which their hands made, or which other men sithence have framed by the like pattern, are in that respect charged no less then with the sin of Idolatry. Our Churches in the foam of that good spirit, which directeth such fiery tongues, they term spitefully the Temples of Baal, idle Synagogues, abominable Styes.

12. Wherein the first thing which moveth them thus to cast up their poysons,The solemnity of erecting Churches condemned by …a…. p. 130. The hollowing and dedicating of them scorned, p. 141. are certain Solemnities usual at the first erection of Churches. Now although the same should be blame-worthy, yet this Age (thanks be to God) hath reasonably well for-born to incurr the danger of any such blame. It cannot be laid unto many mens charge at this day living, either that they have been so curious, as to trouble the Bishops with placing the first Stone in the Churches they built; or so scrupulous, as after the erection of them, to make any great ado for their Dedication. In which kind notwithstanding as we do neither allow unmeet, nor purpose the stiff defence of any unnecessary,Dur…n… l. rational. lib. 1. cap. 6. & de conseer. d. 1. c. tabernaculum Greg. Mog. lib. 10. epist. 12. & lib. …. epist. 71. & 1. … epist. 63. Custom heretofore received, so we know no reason wherefore Churches should be the worse, if at the first erecting of them, at the making of them publick, at the time when they are delivered, as it were, into God's own possession, and when the use whereunto they shall ever serve is established, Ceremonies sit to betoken such intents, and to accompany such Actions be usual, as (aaforeign Greg. Nazia…. orat. foreign.)in the purest times they have been. When (bbVide Euseb. de vitu Constant. l. 1. c. 41. 13 64. 44)Constantine had finished an House for the Service of God at Ierusalem, the Dedication he judged a matter not unworthy, about the solemn performance whereof, the greatest part of the Bishops in Christendom should meet together. Which thing they did at the Emperors motion, each most willingly setting forth that Action to their power, some with Orations, some with Sermons, some with the sacrifice of Prayers unto God for the peace of the World, for the Churches safety, for the Emperour's and his Childrens good. (ccAthanasius Apol ad Constanti….)By Athanasius the like is recorded concerning a Bishop of Alexandria, in a work of the like devout magnificence. So that whether Emperours or Bishops in those days were Church-founders, the solemn Dedication of Churches they thought not to be a work in it self either vain, or superstitious. Can we judge it a thing seemly for any man to go about the building of an House to the God of Heaven with no other appearance, than if his end were to rear up a Kitchen, or Parlour, for his own use? Or when a work of such nature is finished, remaineth there nothing but presently to use it; and so an end? It behoveth that the place where God shall be served by the whole Church, be a publick place, for the avoiding of Privy Conventicles, which, covered with pretence of Religion, may serve unto dangerous practises. Yea, though such Assemblies be had indeed for Religions sake; hurtful nevertheless they may easily prove, as well in regard of their fitness to serve the turn of Hereticks, and such as privily will soonest adventure to instill their poyson into mens minds; as also for the occasion, which thereby is given to malicious persons, both of suspecting, and of traducing with more colourable shew those Actions, which in themselves being holy, should be so ordered, that no man might probably otherwise think of them. Which considerations have by so much the greater waight, for that of these inconveniences the Church heretofore had so plain experience when Christian men were driven to use Secret Meetings, because the liberty of Publick places was not granted them. There are which hold, that the presence of a Christian multitude, and the Duties of Religion performed amongst them, do make the place of their Assembly publick; even as the presence of the King and his Retinue maketh any mans House a Court. But this I take to be an errour, in as much as the only thing which maketh any Place publick, is the publick assignment thereof unto such Duties. As for the Multitude there assembled, or the Duties which they perform, it doth not appear how either should be of force to insuse any such Prerogative. Not doth the solemn Dedication of Churches serve only to make them publick, but farther also to surrender up that right which otherwise their Founders might have in them, and to make God himself their Owner. For which cause,Exod. 40.34. 1 …eg. 8. 11.Exod 40:34Exod 40:1 at the Erection and Consecration as well of the Tabernacle, as of the Temple, it pleased the Almighty to give a manifest sign that he took possession of both. Finally,Exod 40. 9.Exod 40:9 it not fi…th in solemn manner the Holy and Religious use whereunto it is intended such Houses shall be put.1 Reg. 8.1 Kgs 8 These things the wisdom of Solomon did not account superfluous. He knew how easily that which was meant should be p. 144holy and sacred, might be drawn from the use whereunto it was first provided; he knew how bold men are to take even from God himself, how hardly that House would be kept from impious profanation, he knew; and right wisely therefore endeavoured by such Solemnities to leave in the minds of men that impression,Levit. 16. 2. The place named holy.Lev 16:2 which might somewhat restrain their boldness, and nourish a reverend affection towards the House of God. For which cause when the first House was destroyed, and a new in the stead thereof erected by the Children of Israel after their return from captivity, they kept the dedication even of this House also with joy.Ezr. 6. 16.Ezra 6:16

Matth. 21. 13.Matt 21:13The Argument which our Saviour useth against Prophaners of the Temple, he taketh from the use whereunto it was with Solemnity consecrated. And as the Prophet Ieremy forbiddeth the carrying of Burdens on the Sabbath,Ier. …. 24. because that was a Sanctified day: So because the Temple was a Place sanctified, our Lord would not suffer,Mark. 11. 16.Mark 11:16 no not the carriage of a Vessel through the Temple: These two Commandements therefore are in the Law conjoyned,Levit. 29. …. Ye shall keep my Sabbaths, and reverence my Santuary. 1 Cor. 11. 22.1 Cor 11:22Out of those the Apostles words, Have ye not Houses to eat and drink in? albeit Temples, such as now, were not then erected for that exercise of Christian Religion,Per …unia… it hath been nevertheless not absurdly conceived, that he teacheth what difference should be made between House and House, that what is fit for the Dwelling Place of God, and what for Mans Habitation be sheweth… requireth that Christian men at their Own home take Common food, and in the House of the Lord none but that food which is heavenly; he instructeth them, that as in the one place they use to refresh their Bodies, so they may in the other learn to seek the nourishment of their Souls; and as there they sustain Temporal life, so here they would learn to make provision for Eternal. Christ could not suffer that the Temple should serve for a place of Mart, not the Apostle of Christ, that the Church should be made an Inne. When therefore we sanctifie or hallow Churches, that which we do as ooly to testifie that we make them Places of publick resort, that we invest God himself with them, that we sever them from Common uses. In which action, other Solemnities than such as are decent and fit for that purpose we approve none. Indeed we condemn not all as unmeet, the like whereunto have either been devised or used haply amongst Idolaters. For why should conformity with them in matter of Opinion be lawful, when they think that which is true, if in action, when they do that which is meet, it be uot lawful to be like unto them? Are we to forsake any true Opinion, because Idolaters have maintained it? or to shun any requisite action, only because we have in the practise thereof been prevented by Idolaters. It is no impossible thing, but that sometimes they may judge as tightly what is decent about such external affairs of God, as in greater things what is true. Not therefore whatsoever Idolaters have either thought or done, but let whatsoever they have either thought or done idolatrously, be so far forth abhorred. For of that which is good even in evil things, God is Author.

Of the names whereby we distinguish our Churches.13. Touching the names of Angels and Saints, whereby the most of our Churches are called; as the custome of so naming them is very antient, so neither was the cause thereof at the first, nor is the use and continuance with us at this present hurtful. That Churches were consecrated unto none but the Lord only, the very General name it self doth sufficiently shew,… From K…n and Kyre, and by adding letters of aspiration, Chyich. is as much as by plain Grammatical construction, Church doth signifie no other thing than the Lords House. And because the multitude, as of Persons, so of things particular causeth variety of Proper names to be devised for Distinction sake, Founders of Churches did herein that which best liked their own conceit at the present time; yet each intending, that as oft as those Buildings came to be mentioned, the name should put men in mind of some memorable thing or person. Thus therefore it cometh to pass, that all Churches have had their names, (h)(h)Vid. Sac. l 1 c. 16. Ecclis. 4. 6. 30 Mist. Trip. l. 41. 11.some as memorials of peace, some of wisdom, some in memory of the Trinity it self, some of Christ under sundry Titles; of the blessed Virgin not a few, many of one Apostle, Saint, or Martyr, many of all. In which respect their commendable purpose being not of every one understood, they have been in latter ages, construed as though they had superstitiously meant, either that those places which where denominated of Angels and Saints, should serve for the worship of so glorious Creatures, or else those glorified Creatures, for defence, protection, and patronage of such places. p. 145A thing which the Antients do utterly disclaim. To them saith St. Augustine, V. Aug. l …. de civ. Dei, c. 27. l. 12 c. 10. Epi. 49. at Deogr…. The duty which Christian men performed in keeping …stvaldodicariuns S. Basil termeth foreign acknowledging the sence to have been withall foreign Basil. in Pi…. 114.appoint no Churches, because they are not to us as Gods. Again, The Nations to their Gods erected Temples, we not Temples unto our Martyrs as unto Gods, but Memorials as unto dead men, whose spirits with God are still living. Divers considerations there are, for which Christian Churches might first take their names of Saints: as either because by the Ministry of Saints it pleased God there to shew some rare effect of his power; or else in regard of death, which those Saints having suffered for the testimony of Jesus Christ, did thereby make the places where they dyed vénerable; or thirdly, for that it liked good and vertuous men to give such occasion of mentioning them often, to the end that the naming of their Persons might cause enquiry to be made, and meditation to be had of their vertues. Wherefore, seeing that we cannot justly account it Superstition, to give unto Churches those sore-reheased names, as memorials either of holy Persons or Things; if it be plain that their Founders did with such meaning name thém, shall not we, in otherwise taking them, offer them injury? Or if it be obscure or uncertain what they meant, yet this construction being more favourable, Charity (I hope) constraineth no man which standeth doubtful of their minds, to lean to the hardest and worst interpretation that their words can carry. Yea, although it were clear, that they all (for the error of some is manifest in this behalf) had therein a supertitious intent, Wherefore should their fault prejudice us, who (as all men know) do use by way of mere Distinction the names which they of Superstition gave? In the use of those names whereby we distinguish both days and months, are we culpable of Superstition, because they were, who first invented them? The sign Castor and Pallux superstitiously given unto that Ship wherein the Apostle sailed, polluteth not the Evangelists pen,Acts 28. 11.Acts 28:11 who thereby doth but distinguish that Ship from others. If to Daniel there had been given no other name, but only Beltisbazzar, Dan. 4. 5. Vide Scal. de emendar. temp. l. 6. p. 277.Dan 4:5given him in honour of the Babylonian Idol Belti, Should their Idolatry, which were the Authors of that Name, cleave unto every man which had so termed him by way of personal difference only? Were it not to satisfie the minds of the simpler sort of men, these nice curiosities are not worthy the labour which we bestow to answer them.

14. The like unto this is a fancy,Of the fashion of our Churches. which they have against the fashion of our Churches, as being framed according to the pattern of the Jewish Temple. A fault no less grievous, if so be it were true, than if some King should build his Mansionhouse by the model of Solomons Palace. So far forth as our Churches and their Temple have one end, What should lett, but that they may lawfully have one from? The Temple was for Sacrifice, and therefore had Rooms to that purpose, such as ours have none. Our Churches are places provided, that the people might there assemble themselves in due and decent manner, according to their several degrees and orders. Which thing being common unto us with Jews, we have in this respect our Churches divided by certain partitions, although not so many in number as theirs. They had their several for Heathen Nations, their several for the people of their own Nation, their several for Men, their several for Women, their several for their Priests, and for the High Priest alone their several. There being in ours for local distinction between the Clergy and the rest (which yet we do not with any great strictness or curiosity observe neither) but one partition, the cause whereof at the first (as it seemeth) was, that as many as were capable of the holy Mysteries, might there assemble themselves, and no other creep in amongst them; this is now made a matter so hainous, as if our Religion thereby were become even plain Judaism, and as though we retained a Most Holy Place, whereinto there might not any but the High Priest alone enter, accouling to the custome of the Jews.

15. Some it highly displeaseth, that so great expences this way are imployed:The sumptuousness of Churches. The Mother of such Magnificence (they think) is but only a proud ambitious desire to be spoken of far and pride. Suppose we that God himself delighteth to dwell sumptuously? or taketh pleasure in chargeable p…mp? No; Then was the Lord most acceptably served, when his Temples were rooms borrowed within the houses of poor men. This was suitable unto the nakedness of Iesus Christ, and the simplicity of his Gospel. What thoughts or cogitations they had which were Authors of those things, the use and benefit whereof hath descended unto our selves, as we do not know, so we need not p. 146search. It commeth (we grant) may times to pass, that the works of men being the same, their drifts and purposes therein are divers. The charge of Herod about the Temple of God was ambitious; yet Solomon's vertuous, Constantine's holy. But howsoever their hearts are disposed by whom any such thing is done in the World, shall we think that it baneth the work which they leave behind them, or taken away from others the use and benefit thereof? Touching God himself, hath he any where revealed, that it is his delight to dwell beggerly? and that he taketh no pleasure to be worshipped, saving only in poor Cottages? Even then was the Lord at acceptably honoured of his people as ever, when the statelyest places and things in the whole World were sought out to adorn his Temple.foreign Arist. Eth. l 4. c 2. foreign Philo. Jud. This is most suitable, decent, and fit for the greatness of Jesus Christ, for the sublimity of his Gospel, except we think of Christ and his Gospel as (aaFolis, …hesaari im perialis quarto…, compica…us sacrorum vasorum pr…la; En inqui… qualibus vasis ministrative Ha …i… alios The…a er. h…l. Eccles l. 3. c. 12.Sir 50:3)the Officers of Iulian did. As therefore the Son of Syrach giveth verdict concerning those things, which God hath wrought, (bbEccles. 39. 34.Sir 39:34)A man need not say, This is worse than that, this more acceptable to God, that less; for in their season they are all worthy praise: the like we may also conclude, as touching these two so contrary ways of providing, in meaner or in costlier sort, for the honour of Almighty God, A man need not say, This is worse than that, this more acceptable to God, that less; for with him they are in their season both allowable; the one, when the state of the Church is poor; the other, when God hath enriched it with plenty. When they, which had seen the beauty of the first Temple, built by Solomon in the days of his great prosperity and peace, beheld how farr it excelled the second, which had not Builders of like ability, the tears of their grieved eyes the Prophets (cc…gge. 2.5. 10)endeavoured with comforts to wipe away. Whereas if the House of God were by so much the more perfect, by how much the glory thereof is less, they should have done better to rejoyce than weep, their Prophets better to reprove than comfort. It being objected against the Church in the times of universal persecution, that her Service done to God was not solemnly performed in Temples fit for the honour of Divine Majesty, their most convenient answer was, that (ddMinu…. … in Oc…a….)The best Temples which we can dedicate to God, are our sanctified Souls and Bodies. Whereby it plainly appeareth, how the Fathers, when they were upbraided with that defect, comforted themselves with the meditation of Gods most gracious and merciful nature, Who did not therefore the less accept of their hearty affection and zeal rather, than took any great delight, or imagined any high perfection in such their want of external Ornaments, which when they wanted, the cause was their only lack of ability; ability serving, they wanted them not. Before the Emperour Constantines time,Euseb. l. 8. c. …. under Severus, Gardian, Philip, and Galienus, the state of Christian affairs being tolerable, the sonner Buildings which were but of mean and small estate contented them not; spacious and ample Churches they erected throughout every City. No Envy was able to be their hindrance, no practise of Satan or fraud of men available against their proceedings herein, while they continued as yet worthy to feel the aide of the arm of God extended over them for their safety.Euseb. l. 8. c. 8. These Churches Dioclesian caused by solemn Edict to be afterwards overthrown. Maximinus with like authority giving leave to erect them, the hearts of all men were even rapt with Divine joy, to see those places, which tyrannous impiety had laid waste, recovered, as it were, out of mortal calamity,Euseb. l. 10. c. …. Churches reared up to an height immeasurable, and adorned with far more beauty in their restauration than their Founders before had given them. Whereby we see, how most Christian minds stood then affected, we see how joyful they were to behold the sumptuous stateliness of Houses built unto Gods glory. If we should, over and besides this, alledge the care which was had, that all things about the Tabernacle of Moses might be as beautiful, gorgeous, and rich, as Art could make them; or what travel and cost was bestowed, that the goodliness of the Temple might be a Spectacle of admiration to all the world; this, they will say, was figurative, and served by Gods appointment but for a time, to shadow out the true everlasting glory of a more Divine Sanctuary; whereinto Christ being long fithence entred, it seemeth that all those curious exornations should rather cease. Which thing we also our selves would grant, if the use thereof had been meetly and only mystical. But, sith the Prophet David doth mention a natural conveniency which p. 147such kind of bounteous Expences have, as well for that we do thereby give unto God a testimony of our chearful affection,1 Chron. 28. 14.1 Chr 28:14 which thinketh nothing too dear to be bestowed about the furniture of his Service, as also because it serveth to the world for a witness of his Almightiness,2 Chron. 2. ….2 Chr 2 whom we outwardly honour with the chiefest of outward things, as being of all things Himself incomparably the greatest. Besides, were it not also strange, if God should have made such store of glorious Creatures on Earth, and leave them all to be consumed in Secular vanity, allowing none but the baser sort to be imployed in his own service?Matth 6. 29.Matt 6:29 To set forth the Majesty of Kings, his Vicegerents in this world, the most gorgeous and rare treasures which the world hath, are procured. We think, belike,Malac. …. 8. that he will accept what the meanest of them would disdain. If there be great care to build and beautifie these corruptible Sanctuaries, little or none, that the living Temples of the Holy Ghost, the dearly redeemed Souls of the people of God may be edified; huge expences upon Timber and Stone, but towards the relief of the poor, small devotion; Cost this way infinite, and in the mean while Charity cold: we have in such case just occasion to make complaint as Saint Ierom did,Ad Nepotian. de vira Cle…. The walls of the Church there are … now contented to build, and to underset it with goodly Pillars, the Marbles are polished, the Roofs shine with Gold, the Altar hath Precious Stones to adorn it; and of Christs Ministers no choyce at all. Ad Demetr. Epist. 12. ad Gaudentium.The same Ierom, both in that place and elsewhere, debaseth with like intent the glory of such Magnificence (a thing whereunto mens affections in those times needed no spu…r) thereby to extoll the necessity sometimes of Charity and Alms, sometimes of other the most principal Duties belonging unto Christian men; which Duties were neither so highly esteemed as they ought, and being compared with that in question, the directest Sentence we can give of them both, as unto me it seemeth, is this, God who requireth the one as necessary, accepteth the other also as being an honourable work.