ed by a disruption of the bands of union, and the total disorganization and dispersion of the Churches. For it is impossible to attain what Paul requires, that "all things be done decently and in order," unless order and decorum be sup ported by additional regulations. But in regard to such regulations, care must always be taken, that they be not considered necessary to salvation, and so imposing a religious obligation on the conscience; or applied to the worship of God, and so represented as essential to piety.

XXVIII. We have an excellent and most certain mark, therefore, which distinguishes those impious constitutions, by which it has been stated that true religion is obscured and men's consciences subverted, and the legitimate regulations of the Church, which are always directed to one of these two ends, or to both together; that in the holy assembly of the faithful, all things may be conducted with suitable decorum and dignity, or that the community may be kept in order by the firm bonds of courtesy and moderation. For when it is once understood that a law is made for the sake of public order, this removes the superstition embraced by them who place the worship of God in human inventions. Moreover, when it is known that it only refers to matters of common practice, this overturns all that false notion of obligation and necessity, which filled men's consciences with great terror, when traditions were thought necessary to salvation. For here nothing is required but the maintenance of charity among us by the common intercourse of friendly offices. But it is proper to describe more fully, what is comprehended under the decorum, and the order, which Paul recommends. The end of decorum is, partly, that while ceremonies are employed to conciliate veneration to sacred things, we may be excited to piety by such aids; partly, that the modesty and gravity, which ought to be discovered in all virtuous actions, may be most of all conspicuous in the Church. In order, the first point is, that those who preside should be acquainted with the rule and law of good government, and that the people who are governed should be accustomed to an obedience to God and to just discipline: the

second is, that when the Church is in a well regulated state, care should be taken to preserve its peace and tranquillity.

XXIX. We shall not call that decorum, therefore, which is merely a frivolous spectacle, yielding an unprofitable gratification: such as we see exemplified in the theatrical apparatus employed by the Papists in their services, where nothing is to be seen but a useless appearance of elegance, and splendour without any advantage. But we shall esteem that as decorum, which shall be so adapted to inspire a reverence of holy mysteries as to be calculated for an exercise of piety; or which at least shall contribute an ornament corresponding to the act; and that not without some beneficial tendency, but that the faithful may be admonished with wat modesty, fear, and reverence, they ought to engage in sacred services. Now that ceremonies may be exercises of piety, it is necessary that they should lead us directly to Christ. In like manner, we do not place order in those nugatory pomps which have nothing but a vain appearance of splendour, but in that well regulated polity, which excludes all confusion, incivility, obstinacy, clamours, and dissentions. Of the first kind, examples are furnished by Paul; as that profane banquets should not be connected with the sacred Supper of the Lord; that women should not appear in public without being veiled; (k) and many others in common use among us; such as, that we pray with bended knees and with our heads uncovered; that we administer the sacraments of the Lord not in a slovenly manner, but with due decorum; that we observe some decent order in the burial of the dead; and other things of a similar nature. Of the second sort are, the hours appointed for public prayers, sermons, and sacraments; quietness and silence under sermons; the singing of hymns; the places appointed for these services, and the days fixed for the celebration of the Lord's Supper; (1) the prohibition of Paul, that women should not teach in the Church; and the like: but especially the regulations for the preservation of discipline, as catechising, ecclesiastical censures, excommunication, fastings, and every thing else that can be referred to

(*) 1 Cor. xi. 5. xiv. 34.

(7) 1 Cor. xi. 20-22.

the same class. Thus all the constitutions of the Church, which we receive as holy and useful, may be classed under two heads; some refer to rites and ceremonies, others to discipline and peace.

XXX. But because there is danger here, on the one hand, that the false bishops may seize a pretext to excuse their impious and tyrannical laws, and on the other, that there may be some persons who, from an excessive fear of falling into the evils we have mentioned, will reject all ecclesiastical laws, however holy and useful they may be; it is necessary to protest, that I approve of no human constitutions, except such as are founded on the authority of God, and deduced from the Scripture, so that they may be considered as altogether divine. Let us take, as an example, the kneeling practised during solemn prayers. The question is, whether it be a human tradition, which every one is at liberty to reject or neglect. I answer that it is at once both human and divine. It is of God, as it forms a branch of that decorum which is recommended to our attention and observance by the apostle; it is of men, as it particularly designates that which had in general been rather hinted than clearly expressed. From this single example, it is easy to judge what opinion ought to be entertained of all the rest. Because the Lord in his holy oracles hath faithfully comprehended and plainly declared to us the whole nature of true righteousness, and all the parts of divine worship, with whatever is necessary to salvation, in these things he is to be regarded as our only master. Because in external discipline and ceremonies he hath not been pleased to give us minute directions what we ought to do in every particular case, foreseeing that this would depend on the dif ferent circumstances of different periods, and knowing that one form would not be adapted to all ages, here we must have recourse to the general rules which he hath given, that to them may be conformed all the regulations which shall be necessary to the decorum and order of the Church. Lastly, as he hath delivered no express injunctions on this subject, because these things are not necessary to salvation, and ought to be applied to the edification of the Church, with a variety suitable to the manners of each age and nation, there

fore, as the benefit of the Church shall require, it will be right to change and abolish former regulations, and to institute new ones. I grant indeed, that we ought not to resort to innovation rashly or frequently, or for trivial causes. But charity will best decide what will injure or edify, and if we submit to the dictates of charity, all will be well.

XXXI. Now such regulations as have been made upon this principle and for this end, it is the duty of Christianpeople to observe, with a free conscience indeed, and without any superstition, yet with a pious and ready inclination: they must not treat them with contempt or carelessness, much less violate them in an open manner through pride and obstinacy. It will be asked, what kind of liberty of conscience can be retained amidst so much attention and caution? I reply, it will very well be supported, when we consider, that these are not fixed and perpetual laws by which we are bound, but external aids for human infirmity, which though we do not need, yet we all use, because we are under obligations to each other to cherish mutual charity between us. This may be observed in the examples already mentioned. What? does religion consist in a woman's veil, so that it would be criminal for her to walk out with her face uncovered? Is the solemn decree respecting her silence, such as cannot be violated without a capital offence? Is there any mystery in kneeling, or in the interment of a dead body, which cannot be omitted without sin? Certainly not: for if a woman, in the assistance of a neighbour, finds a necessity for such haste as allows her no time to cover her head, she commits no offence in running to the place with her head uncovered. And it is sometimes as proper for her to speak, as at other times to be silent. And he who from disease is unable to kneel, is quite at liberty to pray standing. Lastly, it is better to bury a dead body in proper season, even without a shroud, than for want of persons to carry it to burial, to suffer it to putrefy without interment. Nevertheless in these things, the customs and laws of the country we inhabit, the dictates of modesty, and even humanity itself, will direct us what to do, and what to avoid: and if an error be incurred through inadvertence or forget

fulness, no crime is committed, but if through contempt, such perverseness deserves to be reprobated. So it is of little importance, what days and hours are appointed, what is the form of the places, what psalms are sung on the respective days. But it is proper that there should be certain days and stated hours, and a place capable of receiving all the people, if any regard be paid to the preservation of peace. For what a source of contentions would be produced by the confusion of these things, if every man were permitted to change at his pleasure what relates to the general order; for it would never happen that the same thing would be agreeable to all, if things were undetermined and left to the choice of every individual. If any one object, and resolve to be wiser on this subject than is necessary, let him examine by what reason he can justify his obstinacy to the Lord. We ought however to be satisfied with the declaration of Paul; "If any man seem to be contentious, we have no such custom, nor the Churches of God." (m)

XXXII. Now it is necessary to exert the greatest diligence to prevent the intrusion of any error, which may corrupt or obscure this pure use of ecclesiastical regulations. This end will be secured, if all the forms, whatever they may be, carry the appearance of manifest utility, if very few are admitted, and principally if they are accompanied with the instructions of a faithful pastor, to shut the door against all corrupt opinions. The consequence of this knowledge is that every person will retain his liberty in all these things, and yet will voluntarily impose some restraint upon his liberty, so far as the decorum we have mentioned, or the dictates of charity, shall require. In the next place, it will be necessary, that without any superstition we should attend to the observance of these things ourselves, and not too rigidly exact it from others; that we should not esteem the worship of God to be improved by the multitude of ceremonies; and that one Church should not despise another on account of a variety of external discipline. Lastly, establishing no per

(m) 1 Cor. xi. 16.