27. But as very many ignorant persons, on hearing that it is impious to bind the con- science, and vain to worship God with human traditions, apply one blot to all the laws by which the order of the Church is established, it will be proper to obviate their error. Here, indeed, the danger of mistake is great: for it is not easy to see at first sight how widely the two things differ. But I will, in a few words, make the matter so clear, that no one will be imposed upon by the resemblance. First, then, let us understand that if in every human so- ciety some kind of government is necessary to insure the common peace and maintain concord, if in transacting business some form must always be observed, which public decency, and hence humanity itself, require us not to disregard, this ought especially to be observed in churches, which are best sustained by a constitution in all respects well ordered, and without which concord can have no existence. Wherefore, if we would provide for the safety of the Church, we must always carefully attend to Paul’s injunction, that all things be done AND HIS…

decently and in order (1 Cor. 14:40). But seeing there is such diversity in the manners of men, such variety in their minds, such repugnance in their judgments and dispositions, no policy is sufficiently firm unless fortified by certain laws, nor can any rite be observed without a fixed form. So far, therefore, are we from condemning the laws which conduce to this, that we hold that the removal of them would unnerve the Church, deface and dissipate it entirely. For Paul’s injunction, that all things be done decently and in order, cannot be ob- served unless order and decency be secured by the addition of ordinances, as a kind of bonds. In these ordinances, however, we must always attend to the exception, that they must not be thought necessary to salvation, nor lay the conscience under a religious obligation; they must not be compared to the worship of God, nor substituted for piety. 28. We have, therefore, a most excellent and sure mark to distinguish between those impious constitutions (by which, as we have said, true religion is overthrown, and conscience subverted) and the legitimate observances of the Church, if we remember that one of two things, or both together, are always intended—viz. that in the sacred assembly of the faithful, all things may be done decently, and with becoming dignity, and that human society may be maintained in order by certain bonds, as it were, of moderation and humanity. For when a law is understood to have been made for the sake of public decency, there is no room for the superstition into which those fall who measure the worship of God by human inventions. On the other hand, when a law is known to be intended for common use, that false idea of its obligation and necessity, which gives great alarm to the conscience, when traditions are deemed necessary to salvation, is overthrown; since nothing here is sought but the mainten- ance of charity by a common office. But it may be proper to explain more clearly what is meant by the decency which Paul commends, and also what is comprehended under order. And the object of decency is, partly that by the use of rites, which produce reverence in sacred matters, we may be excited to piety, and partly that the modesty and gravity which ought to be seen in all honourable actions may here especially be conspicuous. In order, the first thing is, that those who preside know the law and rule of right government, while those who are governed be accustomed to obedience and right discipline. The second thing is, that by duly arranging the state of the Church, provision be made for peace and tranquillity. 29. We shall not, therefore, give the name of decency to that which only ministers an empty pleasure: such, for example, as is seen in that theatrical display which the Papists ex- hibit in their public service, where nothing appears but a mask of useless splendour, and luxury without any fruit. But we give the name of decency to that which, suited to the rever- ence of sacred mysteries, forms a fit exercise for piety, or at least gives an ornament adapted to the action, and is not without fruit, but reminds believers of the great modesty, seriousness, and reverence, with which sacred things ought to be treated. Moreover, ceremonies, in order to be exercises of piety, must lead us directly to Christ. In like manner, we shall not make order consist in that nugatory pomp which gives nothing but evanescent splendour, but in AND HIS…

that arrangement which removes all confusion, barbarism, contumacy, all turbulence and dissension. Of the former class we have examples (1 Cor. 11:5, 21), where Paul says, that profane entertainments must not be intermingled with the sacred Supper of the Lord; that women must not appear in public uncovered. And there are many other things which we have in daily practice, such as praying on our knees, and with our head uncovered, admin- istering the sacraments of the Lord, not sordidly, but with some degree of dignity; employing some degree of solemnity in the burial of our dead, and so forth. In the other class are the hours set apart for public prayer, sermon, and solemn services; during sermon, quiet and silence, fixed places, singing of hymns, days set apart for the celebration of the Lord’s Supper, the prohibition of Paul against women teaching in the Church, and such like. To the same list especially may be referred those things which preserve discipline, as catechising, ecclesi- astical censures, excommunication, fastings, &c. Thus all ecclesiastical constitutions, which we admit to be sacred and salutary, may be reduced to two heads, the one relating to rites and ceremonies, the other to discipline and peace. 30. But as there is here a danger, on the one hand, lest false bishops should thence derive a pretext for their impious and tyrannical laws, and, on the other, lest some, too apt to take alarm, should, from fear of the above evils, leave no place for laws, however holy, it may here be proper to declare, that I approve of those human constitutions only which are founded on the authority of God, and derived from Scripture, and are therefore altogether divine. Let us take, for example, the bending of the knee which is made in public prayer. It is asked, whether this is a human tradition, which any one is at liberty to repudiate or neglect? I say, that it is human, and that at the same time it is divine. It is of God, inasmuch as it is a part of that decency, the care and observance of which is recommended by the apostle; and it is of men, inasmuch as it specially determines what was indicated in general, rather than expounded. From this one example, we may judge what is to be thought of the whole class—viz. that the whole sum of righteousness, and all the parts of divine worship, and everything necessary to salvation, the Lord has faithfully comprehended, and clearly unfolded, in his sacred oracles, so that in them he alone is the only Master to be heard. But as in ex- ternal discipline and ceremonies, he has not been pleased to prescribe every particular that we ought to observe (he foresaw that this depended on the nature of the times, and that one form would not suit all ages), in them we must have recourse to the general rules which he has given, employing them to test whatever the necessity of the Church may require to be enjoined for order and decency. Lastly, as he has not delivered any express command, because things of this nature are not necessary to salvation, and, for the edification of the Church, should be accommodated to the varying circumstances of each age and nation, it will be proper, as the interest of the Church may require, to change and abrogate the old, as well as to introduce new forms. I confess, indeed, that we are not to innovate rashly or incessantly, AND HIS…

or for trivial causes. Charity is the best judge of what tends to hurt or to edify: if we allow her to be guide, all things will be safe. 31. Things which have been appointed according to this rule, it is the duty of the Christian people to observe with a free conscience indeed, and without superstition, but also with a pious and ready inclination to obey. They are not to hold them in contempt, nor pass them by with careless indifference, far less openly to violate them in pride and contu- macy. You will ask, What liberty of conscience will there be in such cautious observances? Nay, this liberty will admirably appear when we shall hold that these are not fixed and per- petual obligations to which we are astricted, but external rudiments for human infirmity, which, though we do not all need, we, however, all use, because we are bound to cherish mutual charity towards each other. This we may recognise in the examples given above. What? Is religion placed in a woman’s bonnet, so that it is unlawful for her to go out with her head uncovered? Is her silence fixed by a decree which cannot be violated without the greatest wickedness? Is there any mystery in bending the knee, or in burying a dead body, which cannot be omitted without a crime? By no means. For should a woman require to make such haste in assisting a neighbour that she has not time to cover her head, she sins not in running out with her head uncovered. And there are some occasions on which it is not less seasonable for her to speak than on others to be silent. Nothing, moreover, forbids him who, from disease, cannot bend his knees, to pray standing. In fine, it is better to bury a dead man quickly, than from want of grave-clothes, or the absence of those who should attend the funeral, to wait till it rot away unburied. Nevertheless, in those matters the custom and institutions of the country, in short, humanity and the rules of modesty itself, declare what is to be done or avoided. Here, if any error is committed through imprudence or for- getfulness, no crime is perpetrated; but if this is done from contempt, such contumacy must be disapproved. In like manner, it is of no consequence what the days and hours are, what the nature of the edifices, and what psalms are sung on each day. But it is proper that there should be certain days and stated hours, and a place fit for receiving all, if any regard is had to the preservation of peace. For what a seed-bed of quarrels will confusion in such matters be, if every one is allowed at pleasure to alter what pertains to common order? All will not be satisfied with the same course if matters, placed as it were on debateable ground, are left to the determination of individuals. But if any one here becomes clamorous, and would be wiser than he ought, let him consider how he will approve his moroseness to the Lord. Paul’s answer ought to satisfy us, “If any man seem to be contentious, we have no such custom, neither the churches of God.” 32. Moreover, we must use the utmost diligence to prevent any error from creeping in which may either taint or sully this pure use. In this we shall succeed, if whatever observances we use are manifestly useful, and very few in number; especially if to this is added the teaching of a faithful pastor, which may prevent access to erroneous opinions. The effect of AND HIS…

this procedure is, that in all these matters each retains his freedom, and yet at the same time voluntarily subjects it to a kind of necessity, in so far as the decency of which we have spoken or charity demands. Next, that in the observance of these things we may not fall into any superstition, nor rigidly require too much from others, let us not imagine that the worship of God is improved by a multitude of ceremonies: let not church despise church because of a difference in external discipline. Lastly, instead of here laying down any perpetual law for ourselves, let us refer the whole end and use of observances to the edification of the Church, at whose request let us without offence allow not only something to be changed, but even observances which were formerly in use to be inverted. For the present age is a proof that the nature of times allows that certain rites, not otherwise impious or unbecoming, may be abrogated according to circumstances. Such was the ignorance and blindness of former times; with such erroneous ideas and pertinacious zeal did churches formerly cling to cere- monies, that they can scarcely be purified from monstrous superstitions without the removal of many ceremonies which were formerly established, not without cause, and which in themselves are not chargeable with any impiety. AND HIS…