IV. But howsoever superstition do grow, that wherein unsounder times have done amiss, the better ages ensuing must rectify, 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, than meditate words of defence for our doings, to the end that men might think favourably of them. For as the case of this world, especially now, doth stand, what other stay or succour have we to lean unto, saving the testimony of our conscience, and the comfort we take in this, that we serve the living God (as near as our wits can reach unto the knowledge thereof) even according to his own will, and do therefore trust that his mercy shall be our safeguard against those enraged powers abroad, which principally in that respect are become our enemies? But sith no man can do ill with a good conscience, the consolation which we herein seem to find, is but a mere deceitful pleasing of ourselves in error, which at the length must needs turn to our greater grief, if that which we do to please God most be for the manifold defects thereof offensive unto him. For so it is judged, our prayers, our sacraments, our fasts, our times and places of public meeting together for the worship and service of God, our marriages, our burials, our functions, elections and ordinations ecclesiastical, almost whatsoever we do in the exercise of our religion according to laws for that purpose established, all things are some way or other thought faulty, all things stained with superstition.
Now although it may be the wiser sort of men are not greatly moved hereat, considering how subject the very best things have been always unto cavil, when wits possessed either with disdain or dislike thereof have set them up as their mark to shoot at: safe notwithstanding it were not therefore to neglect the danger which from hence may grow, and that especially in regard of them, who desiring to serve God as they ought, but being not so skilful as in every point to unwind themselves where the snares of glosing speech do lie to entangle them, are in mind not a little troubled, when they hear so bitter invectives against that which this church hath taught them to reverence as holy, to approve as lawful, and to observe as behoveful for the exercise of Christian duty. It seemeth therefore at the least for their sakes very meet, that such as blame us in this behalf be directly answered, and they which follow us informed plainly in the reasons of that we do.
On both sides the end intended between us, is to have laws and ordinances such as may rightly serve to abolish superstition, and to establish the service of God with all things thereunto appertaining in some perfect form.
There is an inward reasonable1, and there is a solemn2 outward serviceable worship belonging unto God. Of the former kind are all manner virtuous duties that each man in reason and conscience to Godward oweth. Solemn and serviceable worship we name for distinction sake, whatsoever belongeth to the Church or public society of God by way of external adoration. It is the 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 inferior regard, by ordinances as well human as divine: about the substance of religion wherein God’s only law must be kept there is here no controversy; the crime now intended against us is, that our laws have not ordered those inferior things as behoveth, and that our customs are either superstitious, or otherwise amiss, whether we respect the exercise of public duties in religion, or the functions of persons authorized thereunto.
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