"^ 4 ^ N LIBRARY ; OF THE Theological Seminar PRINCETON, N. J. Hooker, Richard, 1553 or 1600. ^[-(^^^^ The works ^j Q. Y, A- "■ r A DONATION deceived ^^ / ( tf^ ip',.^ ; THE WORKS O F THAT LEARNED AND JUDICIOUS DIVINE MR. RICHARD^OOKER, CONTAINING EIGHT BOOKS OF THE Laws O F ECCLESIASTICAL POLITY, AND SEVERAL OTHER TREATISES. TO WHICH IS PREFIXED "THK LIFE OF THE AUrUOR, B y ISAAC WALTON. ro THIS EDITION IS SUBJOINED A NEW INDEX TO THE WHOLE. VOLUME THE SECOND. OXFORD: FJIINTBD AT THE CLARENDON PRESS. MDCCXCIII. F T H E O F ECCLESIASTICAL POLITY. B O O K V. Concernmg their fourth AJfertion, T'hat touch-' ing fever al pub lick Duties of Chriftian Reli- gio?i, there is amongjl us 7nuch Superjiition. retained in them; and concerning Perfons, which for performance of thofe Duties are en- dued with the Power of Ecclefajiical Order, our Laws and Proceedings according thereunto, are many ways herein alfo corrupted. The Matter contained in this Fifth Book. 1. ^rue Religion is the root of all true Virtues^ and the^ ftay of all well-ordered Commonwealths, 2. 'The moft extreme oppoftte to true Religion, is affe^ed Atheifm. 3. Of Superjiition^ and the root thereof , either mifguided Zealy or ignorant Fear of divine Glory, VOL. II. B 4. Of 2 ECCLESIASTICAL POLITY. BOOK V. ^^ Qf lie redrefs cf Superjlition in God's Church j and ' ' concerning the ^ejiion of this Book. 5 . Four general Propofilions demanding that which may reafondbly he granted, concerning matters of outward Form in the Exercife of true Religion. And fifthly^ Of a Rule not fafe nor reafonaUe in thefe cafes, 6. The^frji Propojilion touching Judgments, what things are convenient in the outward fubltck ordering of Church affairs. 7. The fecond Propofttion. 8. The third Propofition. 9. The fourth Propofition. 10. The Rule of Mens'* private Spirits, not fafe in the/e cafes to be followed. 1 1 . Places for the publick Service of God. 12. The Solemnity of creeling Churches condemned -, the hallowing and dedicating of them f corned by the Ad^ verfary. 13. Of the names whereby we diflinguifh our Churches. 14. Of the Fafhion of our Churches. 15. The Sumptuoufnefs of Churches. 1 6. fVhat Holincjs and Virtue we afcribe to the Church, more than other places. 17. Their pretence that would have Churches utterly razed. 18. Of publick Teaching or Preaching, andthe firfi kind thereof. Catechizing. 1 9. Of Preaching, by reading publickly the Books of holy Scripture, and concerning fuppofed Untruths in thofe Tranflations of Scripture which we allow to he read ; as alfo of the choice which we inake in reading. 20. of Preaching by the publick reading of other pro- fitable InfiruSiions ; and concerning Books Apocryphal. 21. Of Preaching by Sermons, and whether Sermons be the only ordinary way of teaching, whereby Men are brought to the faving knowledge of God^s Truth. 22. l-Vhat they attribute, to Sermons only^ and what me to reading alfo. 23. Of rrayer. 24. Of ECCLESIASTICAL POLITY. 3 {14. Of publick Prayer. book v. 25. Of the Form of Common Prayer. • 26. Of them which like not to have any fet Form of Common Prayer. 27. Of them^ zvho allowing a Jet Form of Prayer^ yet allow not ours. 28. The Form of €tir Liturgy too near the Papijls, too far different from that of other Reformed Churches, as they pretend. 29. Attire belonging to the Service of God. 30. Of Geflure in praying, and of different places chofen to that purpofe. 3 1 . EafiYiefs of praying after our Form. 32. The length of our Service. 33- In/lead of fuch Prayers as the Primitive Churches have ujed^ and thofe that the Reformed now ufc \ we have {they fay) divers ff^ort cuts or fhreddings, rather Wifhes than Prayers. 34. Lejfons intermingled with our Prayers. 35. The number of our Prayers for earthly things, and our oft rehearfing of the Lord's Prayer. 3^, The People's faying after the Mimfier. 37. Our manner of reading the Pfaims, other wife than the reft of the Scripture. 38. Of Miftck with Pfaims. 39- Of finging or faying Pfaims, and other parts of Common Prayer, wherein the People and the Mimfier anjwer one another by courfe. 40. Of Magnificat, Benedidtus, and Nunc Dimittis. 41. 0/ the Litany. 42. Of Athanafius Creed, and Gloria Patria. 43. Of our want of particular Thankfgiving. 44. In fame things the ^natter of our Prayer^ as they affrm, is unfcund. 45. When thou hadft overcome the Jharpnefs of Death, thou didji open the Kingdom of Heaven to all Believers. 46. Touching Prayer for Deliverance from Judden heath. 47. Prayer for thofe things which we for our unworthi- nefsy 4 ECCLESIASTICAL POLITY. HOOK V. nejs, dare nut ajk \ God, for the worthimfs of his Son^ ' would voiichfafe to grant. 4^. Prayer to be evermore delivered from all Adverfity. 49. Prayer that all Men may find Mercy ^ and of the Will of God, that all Men might be faved. 50. Of the Name, the Author^ and the force of Sacra- ments, which force confifteth in this, that God hath ordained them as means to make us partakers of him in Chriji, and of Life through Chrijl. 5 1 . 'That God is in Chrijl by the perfonal Incarnation of the Son, who is very God. 52. ^he mif interpretations which Herefy hath made of the manner, how God and Man are united in one Chrijl. ^2' That by the Union of the one with the other Nature in Chrifi, there groweth neither gain nor lofs of effen^ tial Properties to either. 54. What Chrifi hath obtained accordiiig to the Flefh^ by the union of his Flefid with Deity. 5^. Of the perfonal Prefence of Chrijl every where, and in what fenfe it may be granted, he is every where prefent according to the FleJIo. 56* The Union or mutual Participation, which is be^ tween Chrijl and the Church of Chrifi, in the prefent World. 57. The neceffity of Sacraments unto the Participation of Chrijl. 58. The Subjlance of Baptif?n, the Rites or Solemnities thereunto belonging ; and that the Subjlance thereof being kept, other things in Baptifm may give place to neceffity. 59. The Ground in Scripture, whereupon a neceffity of outward Baptifm hath been built, 60. What kind of necejfity in outward Baptifm hath been gathered by the 'words of our Saviour Chrijl : and what the true necejfity thereof indeed is. 6 1 . What things in Baptifm have been difpenfed with by the Fathers J refpeSiing necejjity, 62. Whether ECCLESIASTICAL POLITY. 5 62. Whether Baptifm by Women j he true Baptifm, good r,ooK v. and effe5lual to them that receive it. ' 63. Of Interrogatories in Baptifm j touching Faith, and and the purpofe of a Chriflian Life. 64. Interrogatories propofed unto Infants in Baptifn^ and anfweredy as in their names, by God-fathers. 6^. Of the Crojs in Baptifm. 66. Of Confirmation after Baptifm. 6y. Of the Sacrament of the Body and Blood ofChrift. 68. Of faults noted in the Form of adminiflering that holy Sacrament. 69. Of Feflival-daySy and the natural caufes of their convenient Inflitution. 70. The manner of celebrating Feflival-days. 7 1 . Exceptions againfi our keeping of other Fefiival-days, befides the Sabbath. 72. Of Days appointed, as well for ordinary as for ex- traordinary Fafls in the Church of God. 73. The Celebration of Matrimony. 74. The Churching of Women. y^. The Rites of Burial. 76. Of the Nature of that Miniflry, which ferveth for performance of divine Duties in the Church of God, and'how Happinefs, not external only, hut alfo tem- poral, doth depend upon it. 77. Of Bower given unto Men, to execute that heavenly Office, of the Gift of the Holy Ghofi in Ordination ; and whether conveniently the Power of Order may be fought or fued for. 78. Of Degrees whereby the Power of Order is difiin- guifhed, and concerning the Attire of Minifters. 79. Of Oblations, Foundations, Endowments ^ Tithes, all intended for Perpetuity of Religion ; which purpofe being chiefly fulfilled by the Clergfs certain and fuf- ficient maintenance, mufi needs by Alienation of Church • livings he made fruflr ate. 80. Of Ordination lawful without Title, and without any popular Ele5lion precedent, but in no cafe without B J regard 6 ECCLESIASTICAL POLITY. ^ooK y^_^ice^ai^d of due Information what their quality is that "^'Sj^^' enter into holy Orders. P "B. X I"? G "iOf'the Learn^g that Jhould he in Minifters, their Rejidencey and l^e number of their Livings, TrueRei!- T7^ E W there are of fo weak capacity but publick foot f a?r 1? ^"^'i^s ^^^y eafily efpy; fewer fo patient, as not true Virtues to coiTiplain when the grievous inconveniencies oral! weii^^^hei'eof work fenfible fmart. Howbeit, to fee where- ovdered jn thc harm which they feel confifteth, the feeds weaii?""" from which it fprang, and the method of curing it, belongeth to a fl<:i]l, the ftiidy whereof is fo full of toil and the pradice fo befet with difficulties, that wary and refpedlive Men had rather feek quietly their own, and wifli that the World may go well, fo it be not long of them, than with pain and hazard make themfelves advifers for the common good. We which thought it at the very firft a fign of cold afFedtion towards the Church of God, to prefer private eafe before the labour of appeafing publick difturbance, muft now of necelTity refer events to the gracious Providence of Almighty God, and in dilcharge of our duty towards him, proceed with the plain and unpartial defence of a common Caufe. Wherein our endeavour is not fo much to overthrow them with whom we contend, as to yield them juft and reafonable caufes of thofe things, which for want of due confideration heretofore they mifconceived, accufmg Laws for Men's over-fights, imputing evils grown through perfonal defefts unto that which is not evil, framed unto fome fores unwholfome plaifters, and applying otherfome where no fore is. To make therefore our beginning that which to both parts is molt acceptable, we agree, that pure and unrtained Religion ought to be the higheft ECCLESIASTICAL POLITY. 7 highefc of all cares appertaining to publick Regl- book v. ment, as well in regard of that aid and protedlion p^T — 7^ which they who faithfully ferve God confefs they 2. receive at his merciful hands, as alfo for the force which Religion hath to qualify all forts of Men, and to make them in publick affairs the more fervice- able i* Governors the apter to rule with confcience; Inferiors for confcience-fake the willinger to obey. It is no peculiar conceit, but a matter of found confe- quence, that all duties are by fo much the better performed, by how much the Men are more reli- gious from whofe abilities the fame proceed. For if •f the courfe of politick affairs cannot in any good fort go forward without fit Inftruments, and that which fitteth them be their Virtues, let Polity acknowledge itfclf indebted to Religion ; Godlinefs being the Jchiefeft top and well-fpring of all true Virtues, even as God is of all good things. So natural is the union of Religion with Juftice, that we may boldly deem there is neither, where both are not. For how Ihould they be unfeignedly jufb, whom Religion doth not caufe to be fuch •, or they reli- gious, which are not found fuch by the proof of their juft ad ions ? If they which employ their labour and travail about the publick adminiftration of Juf- tice, follow it only as a trade, with unquenchable and iinconfcionable thirft of gain, being not in heart perfuaded that || Juftice is God's own work, and themfelves his Agents in this bufmefs^ the Sentence of Right God's own Verdid, and themfelves his * C. Th. lib. xvi. tit. 2. Gaudere et gloriari ex fide femper volumus, fcientes magis religionibus quam officiis et labore cor- poris vel fudore noftram republicam contineri. ■f 'Er* ^' a^fv Ef roT; 'C7o?,i]izor; ^vi/cilcv Gr;a|at anv t« 1!Tq7ov tux nvxi, Xejw ^ oIcK ffTtQVoaiov. To ^i a'lrovoouov ilt/CCi sr' to t«S cfficK; £%«>'. Atlit. Magn. Moral, lib. i. cap. i. de Dec. Prscept. II 2 Chron. xix. 6. A'/cnrr,rov ^}v -yi y<^ln f/.uiicj, y.x-hXiov Si noi-i BeioTBfov i&Hi, y.xl otoXech/. Arili Ethic. lib. i. cap. 2. Ecclef. xii. 10. Wifd, xvii. 1^. Prielts 8 ECCLESIASTICAL POLITY. BOOKV. Priefts to deliver it; Formalities of Juftice do but ■ ferve to fmother Right, and that which was neceflarily ordained for the common Good is through fhameful abufe made the caufe of common Mifery. The fame Piety, which maketh them that are in authority defirons to pleafe and refemble God by Juftice, in- fiameth, every way. Men of aftion with zeal to do good (as far as their place will permit) unto dl. For that, they know, is moft noble and divine. "Whereby, if no natural or cafual inability crofs their defires, they always delighting to inure themfelves with aftions more beneficial to others, cannot but gather great experience, and through experience the more wifdom ; becaufe confcience, and the fear of fwerving from that which is right, maketh them di- ligent obfervers of circumftances, the loofe regard whereof is the nurfe of vulgar folly, no lefs than Solomon's attention thereunto, was of natural fur- therances the moft effeftual to make him eminent above others. 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, fith evils great and unexpe6led (the true touchftone of conllant Minds) do caufe oftentimes even them to think of divine Power with fearfulleft fufpicions, which have been othervvife the moft fecure defpifers thereof; how fhould we look for any conftant refolution of Mind in fuch cafes, faving only where unfeigned afFc6tion to God-ward hath bred the moft affured confidence to be affided by his hand .? P'or proof whereof, let but the A6ts of the ancient Jews be indiflferendy weighed, from whofe magnanimity, in caufes of moft extreme hazard, thole ftrange and unwonted refolutions have grown j which for all circumftances, 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 fo be it were poffible, that all other ornaments of Mind might be had in their ECCLESIASTICAL POLITY. 9 their full perfe6lion, neverthelefs the Mind that book v. fhould poffefs them, divorced from Piety, could be but a fpedlacle of commiferation ; even as that Body is, which adorned with fundry other admirable beauties, wanted Eye-fight, the chiefeft grace that Nature hath in that kind to bellow. They v;hich commend fo "much the felicity of that innocent World, wherein it is faid that Men of their own accord did embrace fidelity and honefty, not for fear of the Magiftrate or becaufe revenge v/as before their eyes, if at any time they fhould do otherwife, but that which held the People in awe was the Ihame of ill-doing, the love of equity, and right itfelf, a bar againft all oppreflions which greatnefs of power caufeth: they which defcribe unto us any fuch eflate of happinefs amongft Men, though they ipealc not of Religion, do notwithftanding declare that which is in truth her only working. For if Religion did poffefs fincerely and fufHciently the hearts of all Men, there would need no other reftraint from evil. This doth not only give life and perfeftion to all endeavours wherewith it concurreth; but what event foever enfues, it breedeth, if not joy and gladnefs always, yet always patience, fatisfaction, and reafon- able contentment of Mind. Whereupon it hath been Pfai. i. 3. fet down as an axiom of good experience, that all things religioully taken in hand are profperoufly ended ; becaufe, whether Men in the end have that which Religion did allow them to defire, or that which it teacheth them contentedly to fuffer, they are in neither event unfortunate.* But lefl any Man fhould here conceive, that it greatly Ikilleth not of what fort our Religion be, inafmuch as Heathens, Turks, and Infidels, impute to Religion a great part of the fame effeds which omielves afcribe * Toi/ jS' ui «7ir6wj a'/aGoK xcc^ ifjL(p^ov» 'wcca-cci oloj/.iBx ra? iv/jx-i rJ^-/j[x.ovuq ^E^siv, y.al Ik T vTruf^ovrm Uii to. y.ci?MTCi 'D^^aTh^o. Arilt. Ethic, lib. i. cap. 10. hereunto. 10 ECCLESIASTICAL POLITY. BOOK V. hereunto, they having ours in the fame deteftation ' that we theirs ; it fhall be requifite to obferve well, how far forth there may be agreement in the effects of different Religions. Firft, by the bitter ftrife which rifech oftentimes from fmall differences in this be- half, and is by fo much always greater as the matter is of more importance •, we fee a general agreement in the fecret opinion of Men, that every Man ought to embrace the Religion which is true; and tofnun, as hurtful, whatfoever diifenteth from ir, but that moft, which doth fartheft diifent. The generality ot which perfuafion argueth, that God hath imprinted it by Na- ture, to the end it might be a fpur to our induftry in fearching and maintaining that Religion, from which as to fwerve in the leafl points is error, fo the capital Enemies thereof God hateth as his deadly Foes, Ali- ens, and without Repentance, Children of endlefs Perdition. Such, therefore, touching Man's immor- tal ftate after this life, are not likely to reap benefit by their Religion, but to look for the clean contrary, in regard to fo important contrariety between it and the true Religion. Neverthelefs, in as much as the errors of the moil feduced this way have been mixed with fome truths, we are not to marvel, that although the one did turn to their endlefs woe and confufion, yet the other had many notable effeds, as touching BdL Gall. ^^^ affairs of this prefent life. There were in thefe lib. vi. * quarters of the World, fixteen hundred years ago, certain fpeculative Men whofe authority difpofed the whole Religion of thofe times. By their means it be- came a received opinion that the Souls of Men de- parting this life do flit out of one Body into fome other. Which opinion, though falfe, yet entwined with a true, that the Souls of Men do never perifh, abated the fear of death in them which were fo re- folved, and gave them courage unto all adventures. The Romans had a vain fuperllitious cullom, in moil of their enterprifes, to conjeiflure before-hand of the event by certain tokens which they noted in Birds, or in ECCLESIASTICAL POLITY. n in the intrails of Beads, or by other the like frivo-BOOK v. lous Divinations. From whence notwithilanding as oft as they could receive any fign which they took to be favourable, it gave them fuch hope, as if their Gods had made them more than haif a promife of profperous fuccefs. Which many times was the great- eft caufe that they did prevail, efpecially being Men, of their own natural inclination, hopeful and ftrongly conceited, whatfoever they took in hand. But could their fond Superftition have furthered lb great at- tempts without the mixture of a true perfuahon con- cerning theunrefillable force of divine Power ? Upon the wilful violation of Oaths, execrable Blafphemy, and like contempts, offered by deriders of Religion, even unto falfe Gods, fearful tokens of divine Re- venge have been known to follow. Which occurrents the devouter fort did take for manifeft arguments, that the Gods whom they worfhipped were of power to reward fuch as fought unto them, and would plague thofe that feared them not. In this they erred. Forwifd. xiv. (as the Wife Man rightly noteth concerning luch) it ^^' was not the power of them by whom they iware, nut the vengeance of them that finned, which punifiied the offences of the ungodly. It was their hurt un- truly to attribute fo great power unto falfe Gods. Yet the right conceit which they had, that to perjury vengeance is due, was not without good effed: as touching the courfe of their lives, who feared the wilful violation of Oaths in that rcfpeCt. And whereas we read fo many of them fo much commended, fome for their mild and merciful difpo- fition, fome for their virtuous feverity, fome for in- tegrity of life, all thefe were the fruits of true and infallible principles delivered unto us in the Word of God, as the Axioms of our Religion, v^hich being imprinted by the God of Nature in their hearts alfo, and taking better root in fome than in moft others, grev/, though not from, yet with and amidft the . heaps of manifold repugnant errors ; which errors of 12 ECCLESIASTICAL POLITY. BOOK V. of corrupt Religion had alfo their fuitable efFeds in the lives of the felf-fame Parties. Without all con- troverfy, the purer and perfefter our Religion is, the worthier effctfts it hath in them who ftedfaftly and fincerely embrace it, in others not. They that love the Religion v^hich they profefs, may have failed in choice, but yet they are lure to reap what benefit the fame is able to afford j whereas the beftand founded profefled by them that bear it not the like affeftion yieldeth them, retaining it in that fort, no benefit. David was a Man after God's own hearty fo termed becaufe his afftdlion was hearty towards God. Be- holding the like difpofition in them which lived under iChr.xxix. i^jj-,^^ it was his prayer to Almighty God, O keep this for ever in the purpc/ej and thoughts of the heart of this People. But when, after that David had ended his days in peace, they who fucceeded him in place, for the moft part followed him not in quality, when their Kings (fome few excepted) to better their worldly eflate (as they thought) left their own and their People's ghoftly condition uncared for, by woe- ful experience they both did learn, that to forfake the true God of Heaven, is to fall into all fuch evils upon the face of the Earth, as Men either deflitute of Grace divine may commit, or unprote6led from above, endure. Seeing therefore it doth thus appear that the fafety of all Eftates dependeth upon Reli- gion ; that Religion unfeignedly loved perfedeth Men's abilities unto all kinds of virtuous fervices in the Commonwealth -, that Men's defire in general is to hold no Religion but the true-, and that what- foever good elFeds do grow out of their Religion, who embrace inftead of the true a falfe, the roots thereof are certain fparks of the light of Truth inter- mingled with the darknefs of error; becaufe no Re- ligion can wholly and only confifl: of untruths, we have reafon to think, that all true virtues are to ho- nour true Religion as their Parent, and all well or- dered Commonweals to love her as their chiefeft flay. 2. They ECCLESIASTICAL POLITY. i^ 2. They of whom God is altogether unappre-EOOK v. hcnded are but few in number, and for grolfnels of ~,^ ' wit fuch, that they hardly and fcarcely feem to hold extreme op. the place of human being. Thefe we fhould judge I'^^'^V]- to be of all others mod milerable, but that a wretched- gion, is ■}- er fort there are on whom, whereas Nature has beftowed f^^^'^'^^'^s- riper capacity, their evil difpofition ferioufly goeth about therewith to apprehend God as being not God. "Whereby it cometh to pafs, that of thefe two forts of Men, both godlefs, the one having utterly no know- ledge of God, the other ftudy how to perfuade them-- felves that there is no fuch thing to be known. The *fountain and well-fpring of which impiety, is a re- folved purpofe of mind to reap in this World what fenfual profit or pleafure foever the World yieldeth, and not to be barred from any whatfoever means available thereunto. And that this is the very radi- cal caufe of their Atheifm no M-an (I think) will doubt, v/hich confidereth what pains they take to de- flroy their principal fpurs and motives unto all Vir- tue, the Creation of the World, the Providence of God, the Refurredion of the Dead, the Joys of the Kingdom of Heaven, and the endlefs Pains of the Wicked, yea, above all things, the Authority of the Scripture, becaufe on thefe points it evermore beat- cth, and the SouPs Immortality, which granted, draweth eafily after it the reft as a voluntary train. Is it not wonderful, that bafe defires fhould fo extin- guifh in Men the fenfe of their own excellency, as to make them willino- that their Souls fhould be like to o ... the Souls of Beafts, mortal and corruptible with their Bodies ^ Till fome admirable or unufual accident happen (as it hath in fome) to work the beginning of a better alteration in their Minds, difputation about the knowledge of God with fuch kind of perfons * Wifd. ii. 21, Such things they imagine and go aftray becaufe their own wiclcednefs hath blinded them. '£rt >^^ h xaxla ^Saprix^ d^X/ii. Ariit, Eth. lib. vi. cap. 5. commonly 14 ECCLESIASTICAL POLITY. feooK V. commonly prevaileth little. For how Ihould the brightnels of Wifdom fhine, where the windows of the Soul are of very fet purpofe clofed ?* True Reli- gion hath many things in it, the only mention whereof galleth and troubleth their minds. Being therefore loth that enquiry into fiich matters fhould breed a perfuafion in the end contrary unto that they embrace, it is their endeavour to banifh, as much as in them lieth, quite and clean from their cogitation whatfo- ever may found that way. But it cometh many times to pafs (which is their torment) that the thing they Ihun doth follow them ; Truth, as it were, even ob- truding itfelf into their knowledge, and not permit- ting them to be fo ignorant as they would be. Whereupon, in as much as the nature of Man is un- willing to continue doing that wherein it fhall always condemn icfclf, they continuing (till obftinate to fol- low the courfe which they have begun, are driven to devife all the ftifts that wit can invent for the fmo- thering of this light, all that may but with any the leaft lliew of poffibility flay their Minds from think- ing that true, which they heartily wifh were falfe, but cannot think it fo without fome fcruple and fear of the contrary. f Now becaufe that judicious learning, for which we commend moil worthily the ancient Sages of the World, doth not in this cafe ferve the turn, thefe trenchermates (for fuch the moft of them be) frame to ihemfelves a way more pleafant, a new method they have of turning things that are ferious into mockery, an art of contradiction by way of fcorn, a learning wherewith we were long fuhence forwarned that the miferable time whereunto we are j^dtverf.' fallen fhould abound. This they fludy, this they pradife, i8, this they grace with a wanton fuperfltiity of wit, too much * Sufan. ver. 9. They turned away their mind, and call: down their eyes that they might not fee Heaven, nor remember juft judgmeiits. t Ha;c efl: fumma delidti, nolle agnofcere quern ignorare non poffis. Cypr. de Idol. Vanic. infulting ECCLESIASTICAL POLITY. 15 infuking over the patience of more virtuoufly difpofedBooK v. minds. For towards thefe fo forlorn Creatures we are ~ fit mull be confeft) too patient. In zeal to the glory of God, Babylon hath exceeded Sion. We Dan. Hi. 29. want that decree of Nebuchodonofor ; the fury of this wicked brood hath the reins too much at liberty; their tongues walk at large j the fpit- venom of their poifoned hearts breaketh out to the annoyance of others ; what their untamed lull fuggefteth, the fame their licentious mouths do every where fet abroach. "With our contentions their irreligious humour is alfo much ftrengthenqd. Nothing pleafeth them better than thefe manifold oppofitions upon the matter of Religion, as well for that they have hereby the more op- portunity to learn on one fide how another may be op- pugned, and lb to weaken the credit of all untothemi- lelves ; as alfo becaufe by this hot purfuit of lower controverfies among Men profeffing Religion, and agreeing in the principal foundations thereof, they conceive hope that about the higher principles them- felves time will caufe altercation to grow. For which purpofe, when they fee occafion, they ftick not fome- time in other Men's Perfons, yea, fometime without any vizard at all, direftly to try what the mofb reli- gious are able to fay in defence of the higheft points whereupon all Religion dependeth. Now for the moll part it fo falleth out, touching things which ge- nerally are received, that although m themfelves they be mod certain -, yet becaufe Men prefume them granted of all, we are hardlieft: able to bring fuch proof of their certainty as may fatisfy gainfayers, when fuddenly and befides expeftation they require the fame at our hands. Which impreparation and unreadinefs when they find in us, they turn it to foothing up of themfelves in that curfed fancy, whereby they would fain believe that the hearty ^de- votion of fuch as indeed fear God, is nothing elfe but a kind of harmlefs error, bred and confirmed in them i?y the Heights of wiler Men. For a politick ufe iS ECCLESIASTICAL POLITY. BOOK V, life of Religion they fee there Is, and by it they would alfo gather that Religion itfelf is a meer politick de- vice, forged purpolely to ferve for that ufe. Men fearing God are thereby a great deal more efFedlually, than by pofitive Laws, reftrained from doing evil ; in as much as thofe Laws have no farther power than over our outward adtions only, whereas unto Men's *inward cogitations, unto the privy intents and mo- tions of their hearts, Religion ferveth for a bridle. What more lavage, wild and cruel than Man, if he fee himlelf able either by fraud to over-reach, or by power to over bear the Laws whereunto he Ibould be fubjeft ? Wherefore in fo great boldnefs to offend, it behoveth that the World fhould be held in awe, not by a vain furmife, but a true apprehenfion of fome- what, which no Man may think himfelf able to with- Itand. This is the politick ufe of Religion. In which refped there are, of thefe wife malignants, Mach.Difc. ^ome who have vouchfafed it their marvellous fa- 1. i.e. II, vourable countenance and fpeech ; very gravely af- firming. That Religion honoured, addcth greatnefs ; and contemned, bringeth ruin unto Commonweals : that Princes and States which will continue, are above all things to uphold the reverend regard of Religion, and to provide for the fame by all means in the mak- ing of their Laws. But when they fliould define what means are beft for that purpofe, behold, they extol the wifdom of Paganifm j they give it out as a myflical Precept of great importance, that Princes and fuch as are under them in moft authority and cre- dit with the People, fhould take all occafions of rare events, and from what caufe foever the fame do pro» ceed, yet wreft them to the flrengthning of their Re- ligion, and not make it nice for fo good a purpofe to * Vos fcelera admifTa punitis, apud nos et cogitare peccare eft; vos conlcios timetis, nos etiam confcientiam folam, fine qua elFe noil pofTumiis. Minu. Fel. in Odav. Summum prsfidium regni eft juftitia ob apertos tumuUus, et religio ob occultos. Carda. de Sapien. lib. iii, ufe 12, 13, 14. ECCLESIASTICAL POLITY. 17 life, if need be, plain forgeries. Thus while they book v. ftudy to bring to pafs that Religion may feem but a matter made, they lofe themf-lves in the very maze of their own difcourfes, as if Reafon did even pur- pofeiy forfake them, who of purpofe forfake God the Author thereof. For furely, a ftrange kind of mad- nefs it is, that ihofe Men, who though they be void of Piety, yet becaule they have wit cannot chufe but know that Treachery, Guile, and Deceit, are things which may for a while, but do not ufe long to go unefpied, fhould teach, that the greateft honour to a State, is perpetuity ; and grant that alterations in the Service of God, tor that they impair tiie credit of Religion, are therefore perilous in Commonweals, ■which have no continuance longer than Religion hath all reverence done unto it-, and withal acknowledge (for fo they do) that when People began to efpy the falfhood of Oracles, whereupon all Gentililni was built, their hearts were utterly averted from it ; and notwithftanding counfel Princes in fober earned, for the ftrengthening of their States, to maintain Religion, and for the maintenance of Religion, not to make choice of that which is true, but to authorife that they make choice of by thofe falfe and fraudulent means which in the end muft needs overthrow it. Such are the counfels of Men godlefs, when they would fhew themfelves politick devifers, able to cre- ate God in Man by art. 7. Wherefore to lee go this execrable crew, and ofSuperiir- to come to extremities on the contrary hand; tvv'o at- root thereof, fedlions there are, the forces whereof, as they bear "f'^/'' '5'^- , irr-r -TV/Til r • g"'dedZea(, the greater or leller Iway m Man s heart, frame ac- or ignorant cordingly the ftamp and character of his Religion, ^j^^^J^^jJ^'^ the one Zeal, the oiher Fear. Zral, unlefs it be rightly guided, when it endeavoureth moft bufily to pleafe God, torceth upon him thofe unfeafonab]e offices which pleafe him not. For which caufe, if they who this way fwerve be compared with fuch fm- cere, found and difcreet, as Abraham was in m.atter VOL. II. C of thy friend. i8 ECCLESIASTICAL POLITY. BOOK V. of Religion ; the fervice of the one, is like unto flar- •^^^^^ ^^ tery ; the other, like the faithful fedulity of friend- 7. fhip. Zeal, except it be ordered aright when it bend- tuJi-^J!^A ^th itfelf unto conflidl with all things either in deed, or but imagined to be oppofite unto Religion, ufeth the razor many times with fuch eagernefs, that the very life of Religion itfelf is thereby hazarded ; through hatred of tares the corn in the field of God is plucked up. So that Zeal needeth both ways a fober Guide. Fear, on the other fide, if it have not: the light of true underftanding concerning God, wherewith to be moderated, breedeth likewife Super- ftition. It is therefore dangerous, that in things di- vine we fhould work too much upon the fpur cither of Zeal or Fear. Fear is a good Solicitor to Devo- tion. Howbeit, fith Fear in this kind doth grow from an apprehenfion of Deity endued with irrefiftable power to hurt, and is of affeftions (anger excepted) the unapteft to admit any conference with Reafon ; wifd. xvii, for which caufe the wife Man doth fay of Fear, that it is a betrayer of the forces of reafonable underfband- ing ; therefore, except Men know before-hand what manner of fervlce pleafeth 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 ex- tremity of Fear J and then l::)ecaufe, what to think, or what to do they are uncertain, perplexity notfuffering them to be idle, they think and do, as it were, in a phrenfy, they know not what. Superftition neither knoweth the right kind, nor obferveth the due mea- fure of actions belonging to the Service of God, but is always joined with a wrong opinion touching things divine. Superftition is, when things are either ab- horred or obferved with a zealous or fearful, but er- roneous relation to God. By means whereof, the fu- perttitious do fometimes ferve, though the true God, yet with needlefs offices, and defraud him of duties neceffary ; fometime load others than him with fuch honours as properly are his. The one, their over- fighc ji. ECCLESIASTICAL POLITY. 19 fight who mifs in the choice of that wherewith they book v. are affeded ; the other, theirs who fail in the eleftion ' of him towards whom they fhew their devotion: this, the crime of Idolatry; that, the fault of vo- luniary either nicenefs or fuperfluity in Religion. The Chriftian World itfelf being divided into two grand parts, it appeareth by the general view of both, that with matter of Herefy the Weft hath been often and much troubled ; but the Eaft part never quiet till the deluge of mifery, wherein now they are, overwhelmed them. The chiefeft caufe whereof doth feem to have lien in the reftlefs wits of the Grecians, evermore proud of their own curious and fubtile in- ventions ; which when at any time they had contrived, the great facility of their language ferved them rea- dily to make all things fair and plaufible to Men's underftanding. Thofe grand Heretical Impieties therefore, which moft highly and immediately touched God and the glorious Trinity, were all in a manner the monfters of the Eaft. The Weft bred fewer a great deal, and thofe commonly of a lower nature, fuch as more nearly and diredly concerned rather Men than God; the Latins being always to capital Mark vii. Herefies lefs inclined, yet unto grofs Superftition^* more: Superftition, fuch as that of the Pharifees was, by whom divine things indeed were lefs, becaule other things were more divinely efteemed of than Rea- fon would. The Superftition that rileth voluntarily, and by degrees which are hardly difcerned, mingling itfelf with the Rites even of very divine Service done to the only true God, muft be confidered of as a creeping and incroaching evil ; an evil, the firft be- ginnings whereof are commonly harmlefs, fo that it proveth only then to be an evil, when fome farther accident doth grow unto it, or itfelf come unto farther growth. For in the Church of God, fometimes it Cometh to pafs, as in over-battle grounds, the fertile difpofition whereof is good; yetbecaufe it exceedeth due proportion, it bringeth forth abundantly, C 2 through" 20 ECCLESIASTICAL POLITY. BOOK V. tlirongh too much ranknefs, things lefs profitable; whereby, that which principally it fhould yield being either prevented in place, or defrauded of nourifh- ment, faileth. This (if fo large a difcourfe were ne- ccflary) might be exemplified even by heaps of Rites and Cuftoms, now fuperftitious in the greateft pare of the Chriftian World ; which in their firft original beginnings, when the ftrength of virtuous, devour, or charitable aff'eftion bloomed them, no Man could juftly have condemned as evil. Of the Re- 4. But howfoevcr Superftition doth grow; that Jerftitfon "in wherein unfounder times have done amifs, the better God's ages enfuing muft redify as they may. I now come concerning thcrcfore to thofe accufations brought againft us by theQuef- Pretenders of Reformation. The firft in the rank Book. '^ whereof is fuch, that if fo be the Church of England did at this day therewith as juftly deferve to be touched, as they in this caufe have imagined it doth, rather would I exhort all forts to feek pardon even with tears at the hands of God, than meditate words of defence for our doings, to the end that Men might think favourably of them. For as the cafe of this World, efpecially now, doth ftand, what other ftay or fuccour have we to lean unto, laving the teftimony of our Confcience and the comfort we take in this, that we ferve the living God (as near as our wits can reach unto the knowledge thereof) even according to his own Will, and do therefore truft that his Mercy fhall be our fafeguard againft thole enraged Powers abroad, which principally in that refped are become our Enemies ? But fith no Man can do ill with a good Confcience, the confolation which we herein feem to find is but a meer deceitful pleafing of our- felves in error, which at the length muft needs turn to our greater grief, if that which we do to pleafe God moft, be for the manifold defeds thereof of- fenfive unto him. For fo it is judged, our Prayers, our Sacraments, our Fafts, our Times and Places of publick meeting together for the Worftiip and Ser- vice ECCLESIASTICAL POLITY. 21 vice of God ; our Marriages, our Burials, our Func-BOOK v. tions, Eledions and Ordinations Ecclefiaftical, almofl: ' whatfoever we do in the exercife of our Religion ac- cording to Laws for that purpofe eftablilhed, all things are Ibme way or other thought faulty, all things are ftained with Superftition. Now, although it may be the wifer fort of Men are not greatly moved hereat, confidering how fubje6t the very belt things have been always unto cavil, when Wits pofleflcd either with difdain or diflike thereof have fet them up as their mark to Ihoot at : fafe not- withftanding it were not therefore to negle£l the dan- ger which from hence may grow, and that elpecially in regard of them, who defiring to ferve God as they ought, but being not lb fl<.ilful as in every point to un- wind themfelves where the inares of glofing fpeech do lie to intangle them, are in mind not a little troubled, when they hear fo bitter invedives againft that which this Church hath taught them to reverence as holy, to approve as lawful, and to obferve as be- hoveful for the exercife of Chriftian Duty. It feem- eth therefore, at lead for their fakes, very meet, that fuch as blame us in this behalf be direcStly anfwered, and they which follow us, informed plainly in the reafons of that we do. On both fides, the end in- tended between us is to have Laws and Ordinances, fuch as may rightly lerve to abolifh Superrtition and to eftablilh the Service of God with all things there- unto appertaining in fome perfedl form. There is an inward reafonable, and there is a lolemn outward fer- viceable Worfhip belonging unto God. Of the for- mer kind are all manner of virtuous Duties, that each Man in reafon and confcience to God- ward oweth. Solemn and ferviceable Worihip we name for diftinc- tion fake, whatfoever belongeth to the Church or publick Society of God by way of external Adora- tion. It is the latter of thefe tv/o, whereupon^ our prefent queftion groweth. Again, this latter being ordered partly, and as touching principal matters, by none but Precepts divine only j partly, and as C 3 con- 22 ECCLESIASTICAL POLITY, BOOK V. concerning things of inferior regard, by Ordinances as well human as divine, about thefubftance of Reli- gion, vv^herein God's only Law muft be kept, there is here no controverfy. The crime now intended againft us is, that our Laws have not ordered thofe inferior things as behoveth, and that our Cultoms are either fuperftitious or otherwife amifs, whetlier we refpe£t the exercife of publick Duties in Religion, or the Funftinns of Perfons authorifed thereunto. Four gene- 5- It is with Teachcrs of Mathematical Sciences rai Propofi-ufual, for US in this prefent queftion neceflary, to lay mariding down firft Certain reafonable demands, which in moft ^^r^eafon P^^ticulars following are to ferve a:s Principles where- abiy be by to work, and therefore muft be before-hand con- gi anted con- jpj^:jgj.gjj_ The Men whom we labour to inform in matters of thc Truth, pciceive that fo to proceed is requifite. formTnthe ^^^ ^^ ^^^^ ^'^^ ^'^^7 ^^^^ propofe, touching Cuftoms exercife of and Rltcs indifferent, their o-eneral Axioms, fome of gbn. And tJieni fubjed; unto juft exceptions, and, as we think, fifthly, of a more meet by them to be farther confidered than af- f Je^jj"°i'ea. fentcd unto by us. As that. In outward things be- fonabie in longing to the Service of God^ reformed Churches ought by all means to Jlmn Conformity with the Church of Rome ; that, Ihe frji reformed fhould be a 'pattern whereunto all that come after, ought to confortn them- fehes i that, Sound Religion may not ufe the things^ which being not commanded of God, have been either de- vifed or ahufed unto Superflition. Thele and the reft of the fame conlort we have in the Book going before examined. Other Canons they alledge, and Rules not unworthy of approbation ; as, 'J'hat in all fucb things the glory of God, and the edification or ghofily good of his People mufl be fought •, that nothing fJjould be undecently or uncrderly done. But forafmuch as all the difficulty is, in difcerning what things do glorify God and edify his Church, what not-, when we fliould think thtm decent ajid fit, when otherwife : becaufe thefe Rules being too general, come not near enough unto the matter which we have in hand ; and the former Principles being nearer the purpofe, are too far thefe cafei. ECCLESIASTICAL POLITY. 23 far from Truth; we muft propofe unto all Men book v. certain Petitions incident, and very material in caufes of this nature, fuch as no Man of moderate judg- ment hath caufe ta think unjuft or unreafonable. 6. The firft thino- therefore which is of force toThefirft - • p r ■ caufe approbation with good conkience towards fuch J^^^'^'i^g"" Cuftoms or Rites as publickly are eftablifhed, is, judgment, v/hen there arifeth from the due confideration ofZ-t\onv^-^ thofe Cuftoms and Rites in themfclves apparent rea- "'ent in the fon, although not always to prove them better than pubhck or- any other that might pofTibly be devifed, (for who^Y'"\°^ did ever require this in Man's Ordinances ?) yet com- affairs. petent to fhew their conveniency and fitnefs, in re- gard of the ufe for which they fhould ferve. Now touching the nature of religious Services, and the manner of their due performance, thus much gene- rally we know to be moft clear ; that whereas the greatnefs and dignity of all manner of Aftions is meafured by the worthinefs of the Subjedl from which they proceed, and of the Objeft whereabout they are converfant, we muft of neceffity in both refpefts ac- knowledge that this prefent World afforded not any thing comparable unto the publick Duties of Reli- gion. For if the beft things have the perfedeft and beft operations j it will follow, that feeing Man is the v/orthieft Creature upon Earth j and every Society of Men more worthy than any Man ; and of Societies that moft excellent which we call the Church J there can be in this World no work per- formed equal to the exercife of true Religion, the proper operation of the Church of God. Again, forafmuch as Religion worketh upon him who in Majefty and Power is infinite, as we ought we "ac- count not of it, unlefs we efteem it even according to that very height of excellency which our hearts conceive, when divine fublimity itfelf is rightly con- fidered. In the powers and faculties of our Souls God requircth the uttermoft which our unfeigned af- fedtion towards him is able to yield: fo that if wejohmV. 24. C 4 affed I Chron. xxix. 17. 24 ECCLESIASTICAL POLITY. BOOK V, affefl him not far above and before all things, our wifd. vi. " Religion hath not that inward perfection which it fhoiild have, neither do we indeed worfhip him as our God. That which inwardly each Man fhould be, the Church outwardly ought to teftify. And therefore the Duties of our Religion which are feen, muft be fuch as that affection which is unfeen ought to be. Signs muft refemble the things they fignify. If Religion bear the greateft fway in our Hearts, our outward religious Duties muft fhew it as far as the Church hath outward ability. Duties of Religion performed by whole Societies of Men, ought to have in them, according to our power, a fenlible excel- 2 Chron. lency, correfpondent to the Majefty of him whom "'^" we v;orlhip. Yea, then are the publick Duties of Relio;ion beft ordered, when the militant Church doth refem.ble by fenfible means *, as it may in fuch cafes, that hidden Dignity and Glory wherewith the Church triumphant in Heaven is beautified. How- beit, even as the very heat of the Sun itfelf, which is the life of the whole World, was to the People of God in the defart a grievous annoyance, for eafe whereof his extraordinary Providence ordained a cloudy Pillar to over-ftiadow them ; fo things of general ufe and benefit (for in this World,