Nonfiction > Henry Craik, ed. > English Prose > Vol. I. Fourteenth to Sixteenth Century
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Henry Craik, ed.  English Prose.  1916.
Vol. I. Fourteenth to Sixteenth Century
 
Defence of Church Ceremonial
By Richard Hooker (1554–1600)
 
From the Laws of Ecclesiastical Polity

SUCH was the ancient simplicity and softness of spirit which sometimes prevailed in the world, that they whose words were even as oracles amongst men seemed evermore loth to give sentence against any thing publicly received in the Church of God, except it were wonderful apparently evil; for that they did not so much incline to that severity which delighteth to reprove the least things it seeth amiss, as to that charity which is unwilling to behold any thing that duty bindeth it to reprove. The state of this present age, wherein zeal hath drowned charity, and skill meekness, will not now suffer any man to marvel, whatsoever he shall hear reproved by whomsoever. Those rites and ceremonies of the Church therefore, which are the self-same now that they were when holy and virtuous men maintained them against profane and deriding adversaries, her own children have at this day in derision. Whether justly or no, it shall then appear, when all things are heard which they have to allege against the outward received orders of this church. Which inasmuch as themselves do compare unto “mint and cummin,” granting them to be no part of those things which in the matter of polity are weightier, we hope that for small things their strife will neither be earnest nor long.
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  The sifting of that which is objected against the orders of the Church in particular, doth not belong unto this place. Here we are to discuss only those general exceptions, which have been taken at any time against them.  2
  First therefore to the end that their nature and the use whereunto they serve may plainly appear, and so afterwards their quality the better be discerned; we are to note, that in every grand or main public duty which God requireth at the hands of his Church, there is, besides that matter and form wherein the essence thereof consisteth, a certain outward fashion whereby the same is in decent sort administered. The substance of all religious actions is delivered from God himself in few words. For example’s sake, in the sacraments “Unto the element let the word be added, and they both do make a sacrament,” saith St. Augustine. Baptism is given by the element of water, and that prescript form of words which the Church of Christ doth use; the sacrament of the body and blood of Christ is administered in the elements of bread and wine, if those mystical words be added thereunto. But the due and decent form of administering those holy sacraments doth require a great deal more.  3
  The end which is aimed at in setting down the outward form of all religious actions is the edification of the Church. Now men are edified, when either their understanding is taught somewhat whereof in such actions it behoveth all men to consider, or when their hearts are moved with any affection suitable thereunto; when their minds are in any sort stirred up unto that reverence, devotion, attention, and due regard, which in those cases seemeth requisite. Because therefore unto this purpose not only speech but sundry sensible means besides have always been thought necessary, and especially those means which being object to the eye, the liveliest and the most apprehensive sense of all other, have in that respect seemed the fittest to make a deep and a strong impression; from hence have risen not only a number of prayers, readings, questionings, exhortings, but even of visible signs also; which being used in performance of holy actions, are undoubtedly most effectual to open such matter, as men when they know and remember carefully, must needs be a great deal the better informed to what effect such duties serve. We must not think but that there is some ground of reason even in nature, whereby it cometh to pass that no nation under heaven either doth or ever did suffer public actions which are of weight, whether they be civil and temporal or else spiritual and sacred, to pass without some visible solemnity: the very strangeness whereof and difference from that which is common, doth cause popular eyes to observe and to mark the same. Words, both because they are common, and do not so strongly move the fancy of man, are for the most part but slightly heard: and therefore with singular wisdom it hath been provided, that the deeds of men which are made in the presence of witnesses should pass not only with words, but also with certain sensible actions, the memory whereof is far more easy and durable than the memory of speech can be.  4
 
 
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