OF THE LAVVES of Ecclesiasticall Politie Eight bookes By Richard Hooker IESVS CHRISTVS CONTERET CAPVT TVVÌ„ GEN 3 ERO MORSVS INFERN TVVS OSE 13 CONFIDITE VICI MVÌ„DVÌ„ IOA. 16. VBI TVA MORS VICTORIA 1 COR 15. Printed at London by Iohn Windet dwelling at the signe of the Crosse-keyes neare Paules wharffe and are thereto be solde 1604. TO THE READER THis vnhappie controuersie about the receiued ceremonies and discipline of the Church of England which hath so long time withdrawne so many of her Ministers from their principall worke and imployed their studies in contentious oppositions hath by the vnnaturall growth and daungerous fruites thereof made knowne to the world that it neuer receiued blessing from the father of peace For whose experience doth not finde what confusion of order and breach of the sacred bond of loue hath sprung from this dissention how it hath rent the bodie of the Church into diuers parts and diuided her people into diuers Sects how it hath taught the sheepe to despise their pastors and alienated the Pastors from the loue of their flockes how it hath strengthened the irreligious in their impieties and hath raised the hopes of the sacrilegious deuourers of the remaines of Christs patrimony and giuen way to the common aduersary of Gods truth and our prosperity to grow great in our land without resistance who seeth not how it hath distracted the mindes of the multitude and shaken their faith and scandalized their weakeness and hath generally killed the very hart of true pietie and religious deuotion by changing our zeale towards Christes glory into the fire of enuie and malice and hart-burning and Zeale to euery mans priuate cause This is the summe of all the gaines which the tedious contentions of so many yeares haue brought in by the ruine of Christs kingdome the encrease of Satans partly in superstition partly in impietie So much better were it in these our dwellings of peace to endure any inconuenience whatsoeuer in the outward frame then in desire of alteration thus to set the whole house on fire Which moued the religious hart of this learned writer in Zeale of Gods truth and in compassion to his Church the mother of vs all which gaue vs both the first breath of spirituall life and from her breasts hath fed vs vnto this whatsoeuer measure of growth we haue in Christ to stand vp and take vpon him a generall defence both of her selfe and of her established lawes and by force of demonstration so farre as the nature of the present matter could beare to make knowne to the world and these oppugners of her that all those bitter accusations laid to her charge are not the faultes of her lawes and orders but either their owne mistakes in the misvnderstanding or the abuses of men in the ill execution of them A worke subiect to manifold reprehensions and oppositions and not sutable to his soft and milde disposition desirous of a quiet priuate life wherein hee might bring forth the fruits of peace in peace But the loue of God and of his countrey whose greatest daunger grew from this diuision made his hart hot within him and at length the fire kindled and amongst many other most reuerend and learned men he also presumed to speake with his pen. And the rather because he sawe that none of these ordinary obiections of partialities could eleuate the authoritie of his writing who alwayes affected a priuate state and neither enioyed nor expected any the least dignitie in our Church What admirable height of learning and depth of iudgement dwelled within the lowly minde of this true humble man great in all wise mens eyes except his owne with what grauitie and maiestie of speach his tongue and pen vttered heauenly mysteries whose eyes in the humility of his hart were alwayes cast downe to the ground how all things that proceeded from him were breathed as from the spirit of loue as if he like the bird of the holy Ghost the Doue had wanted gall let them that knew him not in his person iudge by the these liuing Images of his soule his writings For out of these euen those who otherwise agree not with him in opinion do affoord him the testimony of a milde and a louing spirit and of his learning what greater proofe can we haue then this that his writings are most admired by those who themselues do most excell in iudicious learning and by them the more often they are read the more highly they are extolled and desired Which is the cause of this second edition of his former bookes and that without any addition or diminution whatsoeuer For who will put a pencile to such a worke from which such a workeman hath taken his There is a purpose of setting forth the three last books also their fathers Posthumi For as in the great declining of his bodie spent out with study it was his ordinary petition to almightie God that if he might liue to see the finishing of these bookes then Lord let thy seruant depart in peace to vse his owne words so it pleased God to grant him his desire For he liued till he sawe them perfected and though like Rachel he dyed as it were in the trauell of them and hastened death vpon himselfe by hastening to giue them life yet he held out to behold with his eyes these partus ingenii these Beniamins sonnes of his right hand though to him they were Benonies sonnes of paine and sorrowe But some euill disposed mindes whether of malice or couetousnesse or wicked blinde Zeale it is vncerteine as if they had beene Egyptian Mid-wiues as soone as they were borne and their father dead smothered them and by conueying away the perfect Copies left vnto vs nothing but certaine olde vnperfect and mangled draughts dismembred into peeces and scattered like Medeas Abyrtus no fauour no grace not the shadowes of themselues almost remaining in them Had the father liued to see them brought forth thus defaced he might rightfully haue named them Benonies the sonnes of sorrowe But seeing the importunities of many great and worthy persons will not suffer them quietly to dye and to be buried it is intended that they shall see them as they are The learned and iudicious eye will yet perhaps delight it selfe in beholding the goodly lineaments of their well set bodies and in finding out some shadowes and resemblances of their fathers face God grant that as they were with their bretheren dedicated to the Church for messengers of peace so in the strength of that little breath of life that remaineth in them they may prosper in their worke and by satisfying the doubtes of such as are willing to learne may helpe to giue an end to the calamities of these our ciuill wars ST A Preface To them that seeke as they tearme it the reformation of Lawes and orders Ecclesiasticall in the Church of ENGLAND THough for no other cause yet for this that posteritie may knowe wee haue
heare the wisdome of their speech be so much the more attentiue vnto their teaching They studied for no toong they spake withall of theÌ„selues they were rude knew not so much as how to premeditate the spirit gaue them speech eloqueÌ„t vâ—terance But because with S. Paul it was otherwise then with the rest in as much as he neuer conuersed with Christ vpoÌ„ earth as they did and his education had bin scholasticall altogether which theirs was not hereby occasion was taken by certaine malignants secretly to vndermine his great authoritie in the Church of Christ as though the Gospell had bin taught him by others then by Christ himself as if the cause of the Gentiles conuersion beliefe through his meanes had bin the learning and skill which he had by being conuersant in their books which thing made theÌ„ so willing to heare him him so able to perswade theÌ„ wheras the rest of th' Apostles preuailed because God was with them by miracle froÌ„ heauen confirmed his word in their mouthes They were mightie in deeds As for him being abseÌ„t his writings had some force in presence his power not like vnto theirs In summe coÌ„cerning his preaching their very by word was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Addle speech Emptie talke His writings full of great words but in the power of miraculous operatioÌ„s his presence not like the rest of the Apostles Hereupon it riseth that S. Paul was so often driuen to make his apologies HerevpoÌ„ it riseth that whatsoeuer time he had spent in the study of humane learning he maketh earnest protestation to them of Corinth that the Gospell which hee had preached amongst them did not by other meanes preuaile with them then with others the same Gospel taught by the rest of the Apostles of Christ. My preaching saith he hath not bene in the perswasiue speeches of humane wisdome but in demonstratioÌ„ of the spirit of power that your faith may not be in the wisdom of men but in the power of God What is it which the Apostle doth here denie Is it denied that his speech amongst theÌ„ had bin perswasiue No for of him the sacred history plainely testifieth that for the space of a yeare a half he spake in their Synagogue euery Saboth and perswaded both Iewes and Graecians How then is the speech of men made perswasiue Surely there can be but two waies to bring this to passe the one humane the other diuine Either S. Paul did onely by arte and naturall industrie cause his owne speech to be credited or else God by myracle did authorize it so bring credit thereunto as to the speech of the rest of the Apostles Of which two the former he vtterly denieth For why If the preaching of the rest had bene effectuall by miracle his onely by force of his owne learning so great inequalitie between him the other Apostles in this thing had bin enough to subuert their faith For might they not with reasoÌ„ haue thought that if he were sent of God as wel as they God would not haue furnished theÌ„ not him with the power of the holy Ghost Might not a great part of them being simple happily haue feared least their assent had bene cunningly gotten vnto his doctrine rather through the weaknes of their owne wits theÌ„ the certaintie of that truth which he had taught them How vnequall had it bin that al beleeuers through the preaching of other Apostles should haue their faith strongly built vpon the euidence of Gods own miraculous approbatioÌ„ they whoÌ„ he had coÌ„uerted should haue their perswasion built only vpon his skill wisdome who perswaded them As therfore calling froÌ„ men may authorize vs to teach although it could not authorize him to teach as other Apostles did so although the wisdom of man had not bin sufficient to inable him such a teacher as the rest of the Apostles were vnles Gods miracles had strengthned both the one the others doctrine yet vnto our habilitie both of teaching learning the truth of Christ as we are but meere ChristiaÌ„ meÌ„ it is not a litle which the wisdome of man may adde 6. Yea whatsoeuer our harts be to God to his truth beleeue we or be we as yet faithles for our conuersion or confirmatioÌ„ the force of natural reason is great The force whereof vnto those effects is nothing without grace What then To our purpose it is sufficient that whosoeuer doth serue honor obey God whosoeuer beleeueth in him that maÌ„ would no more do this then innocents infants do but for the light of natural reason that shineth in him maketh him apt to apprehend those things of God which being by grace discouered are effectuall to perswade reasonable mindes and none other that honour obedience and credit belong aright vnto God No man coÌ„meth vnto God to offer him sacrifice to poure out supplications praiers before him or to do him any seruice which doth not first beleeue him both to be to be a rewarder of them who in such sort seeke vnto him Let men bee taught this either by reuelation from heauen or by instruction vpon earth by labor studie and meditation or by the onely secret inspiration of the holy Ghost whatsoeuer the meane be they know it by if the knowledge therof were possible without discourse of natural reasoÌ„ why should none be fouÌ„d capable therof but only meÌ„ nor meÌ„ til such time as they come vnto ripe full habilitie to work by reasonable vnderstanding The whole drift of the scripture of God what is it but only to teach Theologie Theologie what is it but the science of things diuine What science can be attained vnto without the help of natural discourse reasoÌ„ Iudge you of that which I speake saith the Apostle In vaine it were to speake any thing of God but that by reason meÌ„ are able somewhat to iudge of that they heare by discourse to discerne how coÌ„sonaÌ„t it is to truth Scripture indeed teacheth things aboue nature things which our reason by it selfe could not reach vnto Yet those things also we beleeue knowing by reason that the scripture is the word of God In the presence of Festus a Romane and of King Agrippa a Iew S. Paul omitting the one who neither knew the Iewes religion nor the books wherby they were taught it speaketh vnto the other of things foreshewed by Moses the Prophets performed in Iesus Christ intending therby to proue himselfe so vniustly accused that vnlesse his iudges did coÌ„demne both Moses the Prophets him they could not choose but acquite who taught only that fulfilled which they so long since had foretolde His cause was easie to be discerned what was done their eies were witnesses what Moses the Prophets did speake their bookes could quicly shew it was no hard thing for him to coÌ„pare them which knew the one beleeued the other King
vs to cōforme our indifferent ceremonies to the Turkes which are farre off then to the Papists which are so neare Touching the example of the eldest Churches of God in one councell it was decreed that Christians should not decke their houses with baye leaues and greene boughes because the Pagans did vse so to doe and that they should not rest from their labours those daies that the Pagans did that they should not keepe the first day of euery month as they did Another councell decreed that Christians should not celebrate feastes on the birth daies of the Martyrs because it was the manner of the heathē O saith Tertullian better is the religion of the Heathen for they vse no solemnitie of the Christians neither the Lordes daye neither the Pentecost and if they knew them they would haue nothing to doe with them for they would be afraide least they should seeme Christians but we are not afraid to be called heathen The same Tertullian would not haue Christians to sit after they had prayed because the Idolaters did so Whereby it appeareth that both of particular men and of councels in making or abolishing of ceremonies heed hath bene taken that the Christians should not be like the Idolaters no not in those thinges which of themselues are most indifferent to b◠vsed or not vsed The same cōformitie is not lesse opposite vnto reason first in as much as Contraries must be cured by their contraries and therefore Poperie being Antichristianitie is not healed but by establishment of orders thereunto opposite The way to bring a drunken mā to sobrietie is to carry him as far frō excesse of drink as may be To rectifie a crooked sticke we bend it on the contrary side as farre as it was at the first on that side from whence we drawe it and so it commeth in the ende to a middle betweene both which is perfect straightnes Vtter Inconformitie therefore with the Church of Rome in these thinges is the best and surest policie which the Church can vse While we vse their ceremonies they take occasion to blaspheme saying that our religion cannot stand by it selfe vnlesse it leane vpon the staffe of their ceremonies They hereby conceiue great hope of hauing the rest of their popery in the end which hope causeth them to be more frozen in their wickednesse Neither is it without cause that they haue this hope cōsidering that which maister Bucer noteth vpō the 18. of Saint Mathew that where these thinges haue bene left Popery hath returned but on the other part in places which haue bene cleansed of these thinges it hath not yet bene seene that it hath had any entrance None make such clamors for these ceremonies as the Papists and those whom they suborne a manifest token how much they triumph and ioy in these thinges They breede griefe of minde in a number that are godly minded and haue Antichristianitie in such detestation that their mindes are martyred with the very sight of them in the Church Such godly brethren we ought not thus to grieue with vnprofitable ceremonies yea ceremonies wherein there is not onely no profit but also daunger of great hurt that may growe to the Church by infection which popish ceremonies are meanes to breede This in effect is the summe and substance of that which they bring by way of oppositiō against those orders which we haue commō with the church of Rome these are the reasons wherewith they would proue our ceremonies in that respect worthy of blame 4 Before we answere vnto these thinges we are to cut off that wherunto they from whom these obiections proceed do oftentimes flie for defence and succor when the force and strength of their argumēts is elided For the ceremonies in vse amōgst vs being in no other respect retained sauing onely for that to retaine thē is to our seeming good and profitable yea so profitable and so good that if we had either simply taken them cleane away or els remoued them so as to place in their stead others we had done worse the plaine direct way against vs herein had bin only to proue that all such ceremonies as they require to be abolished are retained by vs with the hurt of the Church or with lesse benefit thē the abolishmēt of thē would bring But for as much as they saw how hardly they should be able to perform this they took a more compendious way traducing the ceremonies of our church vnder the name of being popish The cause why this way seemed better vnto them was for that the name of Popery is more odious then very Paganisme amongst diuers of the more simple sorte so as whatsoeuer they heare named popish they presently conceiue deepe hatred against it imagining there cā be nothing cōtained in that name but needs it must be exceeding detestable The eares of the people they haue therfore filled with strong clamor The church of Englād is fraught with popish ceremonies They that fauour the cause of reformatiō maintaine nothing but the sinceritie of the Gospel of Iesus Christ All such as withstand them fight for the lawes of his sworne enemie vphold the filthy reliques of Antichrist and are defenders of that which is popish These are the notes wherewith are drawn from the harts of the multitude so many sighs with these tunes their mindes are exasperated against the lawfull guides and gouernours of their souls these are the voices that fil thē with general discōtentment as though the bosome of that famous Church wherin they liue were more noysome then any dungeon But when the authors of so scandalous incantations are examined and called to account how they can iustifie such their dealings when they are vrged directly to answere whether it be lawfull for vs to vse any such ceremonies as the Church of Rome vseth although the same be not cōmanded in the word of God being driuen to see that the vse of some such ceremonies must of necessitie be granted lawfull they go about to make vs beleeue that they are iust of the same opinion and that they only think such ceremonies are not to be vsed when they are vnprofitable or when as good or better may be established Which answer is both idle in regard of vs and also repugnant to themselues It is in regard of vs very vaine to make this answere because they know that what ceremonies we retaine common vnto the Church of Rome wee therefore retaine them for that we iudge them to be profitable and to be such that others in stead of them would be worse So that when they say that we ought to abrogate such Romish ceremonies as are vnprofitable or els might haue other more profitable in their stead they trifle and they beat the aire about nothing which toucheth vs vnlesse they meane that wee ought to abrogate all Romish ceremonies which in their iudgement haue either no vse or lesse vse then some
sufficient way of preuention but by euacuating cleane and by emptying the Church of euerie such rite and Ceremonie as is presently called in question Till this be done their good affection towards the safety of the Church is acceptable but the way they prescribe vs to preserue it by must rest in suspense And least hereat they take occasion to turne vpon vs the speech of the Prophet Ieremie vsed against Babylon Behold we haue done our endeuour to cure the diseases of Babylon but she through her wilfulnesse doth rest vncured let them consider into what straights the Church might driue it selfe in being guided by this their counsell Their axiome is that the sound beleeuing Church of Iesus Christ may not be like Hereticall Churches in any of those indifferent things which men make choyce of and do not take by prescript appointment of the word of God In the word of God the vse of bread is prescribed as a thing without which the Eucharist may not be celebrated but as for the kind of bread it is not denied to be a thing indifferent Being indifferent of it selfe we are by this axiome of theirs to auoide the vse of vnleauened bread in their Sacrament because such bread the Church of Rome beeing Hereticall vseth But doth not the selfe same axiome barre vs euen from leauened bread also which the Church of the Grecians vseth the opinions whereof are in a number of things the same for which we condemne the Church of Rome and in some things erroneous where the Church of Rome is acknowledged to be sound as namely in the Article proceeding of the holy Ghost And least here they should say that because the Greeke Church is farther off the Church of Rome nearer we are in that respect rather to vse that which the Church of Rome vseth not let them imagine a reformed Church in the Citie of Venice where a Greeke Church and a Popish both are And when both these are equally neare let them consider what the third shall doe Without eyther leauened or vnleauened bread it can haue no sacrament the word of God doth tye it to neither and their axiome doth exclude it from both If this constraine them as it must to grant that their axiome is not to take any place saue in those things only where the Church hath larger scope it resteth that they search out some stronger reason then they haue as yet alleaged otherwise they constraine not vs to thinke that the Church is tyed vnto any such rule or axiome no not then when she hath the widest field to walke in and the greatest store of choice 11 Against such Ceremonies generally as are the same in the Church of England and of Rome we see what hath bene hetherto alleaged Albeit therefore we do not finde the one Churches hauing of such thinges to be sufficient cause why the other should not haue them neuerthelesse in case it may be proued that amongst the number of rites and orders common vnto bothe there are particulars the vse whereof is vtterly vnlawfull in regard of some speciall bad and noysome qualitie there is no doubt but we ought to relinquish such rites and orders what freedome soeuer we haue to retaine the other still As therefore wee haue heard their generall exception against all those thinges which being not commanded in the word of God were first receiued in the Church of Rome and from thence haue bene deriued into ours so it followeth thâ—t now we proceede vnto certaine kinds of them as being excepted against not only for that they are in the Church of Rome but are besides either Iewish or abused vnto Idolatry and so growne scandalous The Church of Rome they say being ashamed of the simplicitie of the Gospell did almost out of all religions take whatsoeuer had any faire gorgeous shew borrowing in that respect froÌ„ the Iewes sundry of their abolished Ceremonies Thus by foolish and ridiculous imitation all their Massing furniture almost they tooke from the law least hauing an Altar and a Priest they should want vestments for their stage so that whatsoeuer we haue in common with the church of Rome if the same be of this kind we ought to remoue it Constantine the Emperour speaking of the keeping of the feast of Easter saith That it is an vnworthy thing to haue any thing common with that most spitefull company of the Iewes And a little after he saith that it is most absurd and against reason that the Iewes should vaunt and glory that the Christians could not keepe those thinges without their doctrine And in an other place it is said after this sort It is conuenient so to order the matter that we haue nothing common with that nation The councell of Laodicea which was afterward confirmed by the sixt generall Councell decreed that the Christians should not take vnleaâ—ened bread of the Iewes or communicate with their impietie For the easier manifestation of truth in this point two things there are which must be considered namely the causes wherefore the church should decline from Iewish Ceremonies and how farre it ought so to doe One cause is that the Iewes were the deadliest and spitefullest enemies of Christianitie that were in the world and in this respect their orders so farre forth to be shunned as we haue already set downe in handling the matter of heathenish Ceremonies For no enemies being so venemous against Christ as Iewes they were of all other most odious and by that meane least to be vsed as fit Church paternes for imitation An other cause is the solemne abrogation of the Iewes ordinances which ordinances for vs to resume were to checke our Lord himselfe which hath disanulled them But how farre this second cause doth extend it is not on all sides fully agreed vpon And touching those thinges whereunto it reacheth not although there be small cause wherefore the Church should frame it selfe to the Iewes example in respect of their persons which are most hatefull yet God himselfe hauing bene the author of their lawes herein they are notwithstanding the former consideration still worthy to be honoured and to be followed aboue others as much as the state of things will beare Iewish ordinances had some things naturall and of the perpetuitie of those things no man doubteth That which was positiue wee likewise knowe to haue bene by the comming of Christ partly necessary not to bee kept and partly indifferent to be kept or not Of the former kinde Circumcision and sacrifice were For this point Stephen was accused and the euidence which his accusers brought against him in iudgement was This man ceaseth not to speake blasphemous words against this holy place and the lawe for we haue heard him say that this Iesus of Nazaret shall destroy this place and shall change the ordinances that Moses gaue vs. True it is that this doctrine was then taught which vnbeleeuers condemning for blasphemie did therein commit that
in attire to the example of their elder sisters wherein there is iust as much strength of reason as in the liuery coates before mentioned S. Paul they say noteth it for a marke of speciall honor that Epaenetus was the first man in all Achaia which did embrace the Christian faith after the same sort he toucheth it also as a speciall preeminence of Iunias and Andronicus that in Christianity they were his auncients the Corinthians he pincheth with this demaund Hath the word of God gone out from you or hath it lighted on you alone But what of all this If any man should thinke that alacrity forwardnes in good things doth adde nothing vnto mens commendation the two former speeches of S. Paule might leade him to reforme his iudgement In like sort to take downe the stomacke of proud conceited men that glorie as though they were able to set all others to schoole there can be nothing more fit then some such words as the Apostles third sentence doth containe wherein he teacheth the Church of Corinth to know that there was no such great oddes betweene them and the rest of their brethren that they should thinke themselues to be gold and the rest to be but copper He therefore vseth speech vnto them to this effect Men instructed in the knowledge of Iesus Christ there both were before you and are besides you in the word ye neither are the fountaine from which first nor yet the riuer into which alone the word hath flowed But although as Epaenetus was the first man in all Achaia so Corinth had bene the first Church in the whole world that receiued Christ the Apostle doth not shew that in any kind of things in different whatsoeuer this should haue made their example a law vnto all others Indeed the example of sundry Churches for approbation of one thing doth sway much but yet still as hauing the force of an example onely and not of a lawe They are effectuall to moue any Church vnlesse some greater thing do hinder but they bind none no not though they be many sauing onely when they are the maior part of a generall assembly and then their voyces being moe in number must ouersway their iudgements who are fewer because in such cases the greater halfe is the whole But as they stand out single each of them by it selfe their number can purchase them no such authority that the rest of the Churches being fewer should be therefore bound to follow them and to relinquish as good ceremonies as theirs for theirs Whereas therefore it is concluded out of these so weake premisses that the reteining of diuerse things in the Church of England which other reformed Churches haue cast out must needs argue that we do not well vnlesse we can shewe that they haue done ill what needed this wrest to draw out from vs an accusation of forraine Churches It is not proued as yet that if they haue done well our duty is to followe them and to forsake our owne course because it different from theirs although indeed it be as well for vs euery way as theirs for them And if the proofes alleaged for conformation hereof had bene â—ound yet seeing they leade no further then onely to shew that where we can haue no better ceremonies theirs must be taken as they cannot with modesty thinke themselues to haue found out absolutely the best which the wit of men may deuise so liking their owne somewhat better then other mens euen because they are their owne they must in equitie allow vs to be like vnto them in this affection which if they do they case vs of that vncourteouâ— burden whereby we are charged either to condemne them or else to followe them They graunt we need not followe them if our owne wayes already be better And if our owne be but equall the law of common indulgence alloweth vs to thinke them at the least halfe a thought the better because they are our owne which we may very well do and neuer drawe any inditement at all against theirs but thinke commendably euen of them also 14 To leaue reformed Churches therefore their actions for him to iudge of in whose sight they are as they are and our desire is that they may euen in his sight be found such as we ought to endeuour by all meanes that our owne may likewise be somewhat we are inforced to speake by way of simple declaration concerning the proceedings of the Church of England in these affaires to the end that men whose minds are free from those partiall coÌ„structions wherby the only name of difference froÌ„ some other Churches is thought cause sufficient to condeÌ„ne ours may the better discerne whether that we haue done be reasonable yea or no. The Church of EnglaÌ„d being to alter her receiued laws coÌ„cerning such orders rites and ceremonies as had bene in former times an hinderance vnto pietie and Religious seruice of God was to enter into consideration first that the change of lawes especially concerning matter of Religion must be warily proceeded in Lawes as all other things humaine are many times full of imperfection and that which is supposed behoofefull vnto men proueth often-times most pernicious The wisedome which is learned by tract of time findeth the lawes that haue bene in former ages establisht needfull in later to be abrogated Besides that which sometime is expedient doth not alwaies so continue and the number of needlesse lawes vnabolisht doth weaken the force of them that are necessarie But true withall it is that alteration though it be from worse to better hath in it inconueniences and those waighty vnlesse it be in such laws as haue bene made vpon special occasions which occasions ceasing laws of that kind do abrogate themselues But when we abrogate a law as being ill made the whole cause for which it was made still remaining do we not herein reuoke our very owne deed and vpbraid our selues with folly yea all that were makers of it with ouer sight and with error Further if it be a law which the custome continuall practise of many ages or yeares hath confirmed in the minds of men to alter it must needs be troublesome and scandalous It amazeth them it causeth theÌ„ to stand in doubt whether any thing be in it selfe by nature either good or euil not al things rather such as men at this or that time agree to accoÌ„pt of them wheÌ„ they behold euen those things disproued disanulled reiected which vse had made in a maner naturall What haue we to induce meÌ„ vnto the willing obedience obseruation of lawes but the waight of so many meÌ„s iudgement as haue with deliberate aduise assented thereunto the waight of that long experience which the world hath had thereof with consent good liking So that to change any such law must needs with the common sort impaire and weaken the force of those grounds whereby all lawes are made effectual
simple men who knowing the time of their owne Presidentship to bee but short would alwayes stand in feare of their ministers perpetuall authoritie and among the ministers themselues one being so farre in estimation aboue the rest the voyces of the rest were likely to be giuen for the most part respectiuely with a kinde of secret dependencie and awe so that in shewe a maruellous indifferently composed Senate Ecclesiasticall was to gouerne but in effect one onely man should as the Spirite and soule of the residue doe all in all But what did these vaine surmises boote Brought they were now to so straight an issue that of two thinges they must choose one namely whether they would to their endlesse disgrace with ridiculous lightnes dismisse him whose restitution they had in so impotent maner desired or else condescende vnto that demaund wherein hee was resolute eyther to haue it or to leaue them They thought it better to be somewhat hardly yoked at home then for euer abroad discredited Wherefore in the ende those orders were on all sides assented vnto with no lesse alacritie of minde then Cities vnable to holde out longer are wont to shewe when they take conditions such as it liketh him to offer them which hath them in the narrow streightes of aduantage Not many yeares were ouerpassed before these twice sworne men aduentured to giue their last and hotest assault to the fortresse of the same discipline childishly graunting by comon consent of their whole Senate that vnder their towne seale a relaxation to one Bertelier whom the Eldership had excommunicated further also decreeing with strange absurditie that to the same Senate it should belong to giue finall iudgemēt in matter of excōmunication and to absolue whom it pleased them cleane contrary to their owne former deedes and oaths The report of which decree being forth with brought vnto Caluin Before sayth he this decree take place either my bloud or banishment shall signe it Againe two dayes before the Cōmunion should be celebrated his speech was publiquely to like effect Kill me if euer this hand do reach forth the things that are holy to thē whom THE CHVRCH hath iudged despisers Whereupon for feare of tumult the forenamed Bertelier was by his friends aduised for that time not to vse the liberty granted him by the Senate nor to present himselfe in the Church till they saw somewhat further what would ensue After the Communion quietly ministred and some likelihood of peaceable ending these troubles without any more ado that very day in the afternoone besides all mens expectation concluding his ordinary sermon he telleth them that because he neither had learned nor taught to striue with such as are in authority therefore sayth he the case so standing as now it doth let me vse these words of the Apostle vnto you I commend you vnto God the word of his grace and so bad them hartily all A dew It sometimes commeth to passe that the readiest way which a wise man hath to conquer is to flie This voluntarie and vnexpected mention of sudden departure caused presently the Senate for according to their woonted maner they still continued onely constant in vnconstancy to gather themselues together and for a time to suspend their own decree leauing things to proceed as before till they had heard the iudgement of foure Heluetian Cities concerning the matter which was in strife This to haue done at the first before they gaue assēt vnto any order had shewed some wit discretion in thē but now to do it was as much as to say in effect that they would play their parts on stage Caluin therfore dispatcheth with all expedition his letters vnto some principall pastor in euery of those cities crauing earnestly at their hands to respect this cause as a thing whereupō the whole state of religion piety in that church did so much depend that God all good men were now ineuitably certaine to be trampled vnder foot vnlesse those foure Cities by their good means might be brought to giue sentence with the ministers of Geneua when the cause should be brought before them yea so to giue it that two things it might effectually containe the one an absolute approbation of the discipline of Geneua as consonant vnto the word of God without any cautions qualifications ifs or ands the other an earnest admonition not to innouate or change the same His vehemēt request herein as touching both points was satisfied For albeit the sayd Heluetian Churches did neuer as yet obserue that discipline neuerthelesse the Senate of Geneua hauing required their iudgement concerning these three questions First after what manner by Gods commaundement according to the Scripture and vnspotted religion excommunication is to be exercised Secondly whether it may not be exercised some other way then by the Consistorie Thirdly what the vse of their Churches was to do in this case answer was returned from the sayd Churches That they had heard already of those consistoriall lawes and did acknowledge them to be godly ordinances drawing towards the prescript of the word of God for which cause that they did not thinke it good for the Church of Geneua by innouation to change the same but rather to keepe them as they were Which aunswer although not aunswering vnto the former demaunds but respecting what Maister Caluin had iudged requisite for them to aunswere was notwithstanding accepted without any further reply in as much as they plainely saw that when stomacke doth striue with wit the match is not equall And so the heat of their former contentions began to flake The present inhabitants of Geneua J hope will not take it in euill part that the faltinesse of their people heretofore is by vs so farre forth layd open as their owne learned guides and Pastors haue thought necessarie to discouer it vnto the world For out of their bookes and writings it is that I haue collected this whole narration to the end it might thereby appeare in what sort amongst them that discipline was planted for which so much contention is raised amongst our selues The reasons which mooued Caluin herein to be so earnest was as Beza himselfe testifieth for that he saw how needfull these bridles were to be put in the iawes of that Citie That which by wisedome he saw to be requisite for that people was by as great wisedome compassed But wise men are men and the truth is truth That which Caluin did for establishment of his discipline seemeth more commendable then that which he taught for the countenancing of it established Nature worketh in vs all a loue to our owne counsels The contradiction of others is a fanne to inflame that loue Our loue set on fire to maintaine that which once we haue done sharpeneth the wit to dispute to argue and by all meanes to reason for it Wherefore a maruaile it were if a man of so great capacitie hauing such incitements to make him desirous of
Church staÌ„deth bound by the law of God to put downe Bishops and in their roomes to erect an eldership so authorized as you would haue it for the gouernmeÌ„t of each parish Deceiued greatly they are therfore who think that all they whose names are cited amongst the fauourers of this cause are on any such verdict agreed Yet touching some materiall points of your discipline a kind of agreement we grant there is amongst many diuines of reformed Churches abroad For first to do as the Church of Geneua did the learned in some other churches must needs be the more willing who hauing vsed in like maner not the slow tedious help of proceeding by publike authoritie but the peoples more quick endeuor for alteratioÌ„ in such an exigent I see not well how they could haue staied to deliberat about any other regimeÌ„t theÌ„ that which already was deuised to their hands that which in like case had bene takeÌ„ that which was easiest to be established without delay that which was likeliest to content the people by reason of some kind of sway which it giueth them When therfore the example of one Church was thus at the first almost through a kind of coÌ„straint or necessitie followed by many their concurrence in perswasion about some materiall points belonging to the same policie is not strange For we are not to maruell greatly if they which haue all done the same thing do easily embrace the same opinion as coÌ„cerning their owne doings Besides mark I beseech you that which Galen in matter of philosophie noteth for the like falleth out euen in questions of higher knowledge It fareth many times with mens opinioÌ„s as with rumors reports That which a credible person telleth is easily thought probable by such as are well perswaded of him But if two or three or foure agree all in the same tale they iudge it then to be out of controuersie and so are many times ouertaken for want of due consideration eyther some common cause leading them all inâ—â— error or one mans ouersight deceiuing many through their too much credulitie and easinesse of beliefe Though ten persons be brought to giue testimony in any cause yet if the knowledge they haue of the thing whereunto they come as witnesses appeare to haue growne from some one amongst them and to haue spred it selfe from hand to hand they all are in force but as one testimony Nor is it otherwise here where the daughter Churches do speake their mothers dialect here where so many sing one song by reason that hee is the guide of the quier concerning whose deserued authoritie amongst euen the grauest diuines we haue already spoken at large Will ye aske what should moue those many learned to be followers of one mans iudgement no necessitie of argument forcing them thereunto your demaund is answered by your selues Loath ye are to thinke that they whom ye iudge to haue attained as sound knowledge in all points of doctrine as any since the Apostles time should mistake in discipline Such is naturally our affection that whom in great things we mightily admire in them we are not perswaded willingly that any thing should be amisse The reason whereof is for that as dead flies putrifie the oyntment of the Apothecarie so a little folly him that is in estimation for wisedome This in euery profession hath too much authorized the iudgement of a few This with Germans hath caused Luther and with many other Churches Caluin to preuaile in all things Yet are we not able to define whether the wisedome of that God who setteth before vs in holy Scripture so many admirable paternes of vertue and no one of them without somewhat noted wherin they were culpable to the end that to him alone it might alwayes be acknowledged Thou onely art holy thou onely art iust might not permit those worthy vessels of his glory to be in some thinges blemished with the staine of humaine frailtie euen for this cause least wee should esteeme of any man aboue that which behoueth 5. Notwithstanding as though ye were able to say a great deale more then hitherto your bookes haue reuealed to the world earnest chalengers ye are of triall by some publique disputation Wherein if the thing ye craue bee no more then onely leaue to dispute openly about those matters that are in question the schooles in Vniuersities for any thing I know are open vnto you they haue their yearely Acts and Commencements besides other disputations both ordinary and vpon occasion wherein the seuerall parts of our owne Ecclesiasticall discipline are oftentimes offered vnto that kind of examination the learnedest of you haue bene of late yeares noted seldome or neuer absent from thence at the time of those greater assemblies and the fauour of proposing there in conuenient sort whatsoeuer ye can obiect which thing my selfe haue knowne them to graunt of Scholasticall courtesie vnto straungers neither hath as I thinke nor euer will I presume be denied you If your suite be to haue some great extraordinary confluence in expectation whereof the lawes that already are should sleepe and haue no power ouer you till in the hearing of thousands ye all did acknowledge your error and renounce the further prosecutioÌ„ of your cause happily they whose authority is required vnto the satisfying of your demaund do think it both dangerous to admit such coÌ„course of deuided minds vnmeet that laws which being once solemnly established are to exact obedience of all men and to constraine therunto should so far stoup as to hold theÌ„selues in suspeÌ„se froÌ„ taking any effect vpoÌ„ you till some disputer can perswade you to be obedient A law is the deed of the whole body politike wherof if ye iudge your selues to be any part theÌ„ is the law eueÌ„ your deed also And were it reasoÌ„ in things of this qualitie to giue meÌ„ audience pleading for the ouerthrow of that which their own very deed hath ratified Laws that haue bin approued may be no man doubteth again repealed to that end also disputed against by the authors thereof theÌ„selues But this is wheÌ„ the whole doth deliberate what laws each part shal obserue not when a part refuseth the laws which the whole hath orderly agreed vpon NotwithstaÌ„ding for as much as the cause we maintain is God be thanked such as needeth not to shun any triall might it please theÌ„ on whose approbatioÌ„ the matter dependeth to coÌ„descend so far vnto you in this behalf I wish hartily that proofe were made euen by solemne confereÌ„ce in orderly quiet sort whether you would your selues be satisfied or else could by satisfying others draw theÌ„ to your part Prouided alwaies first in asmuch as ye go about to destroy a thing which is in force to draw in that which hath not as yet bin receiued to impose on vs that which we think not our selues bound vnto to ouerthrow those things whereof we are possessed that therefore
ye are not to claime in any such cōferēce other thē the plaintifs or opponents part which must cōsist altogether in proofe cōfirmation of two things the one that our orders by you condēned we ought to abolish the other that yours we are bound to accept in the stead therof Secōdly because the questions in cōtrouersie between vs are many if once we descend vnto particularities that for the easier more orderly proceeding therin the most generall be first discussed nor any questiō left off nor in each questiō the prosecutiō of any one argumēt giuē ouer another takē in hād til the issue wherunto by replies answers both parts are come be collected red acknowledged aswel on the one side as on the other to be the plain cōclusiō which they are grown vnto Thirdly for auoyding of the manifold incōueniēces wherunto ordinary extēporal disputes are subiect as also because if ye should singly dispute one by one as euery mans owne wit did best serue it might be cōceiued by the rest that happily some other would haue done more the chiefest of you do all agree in this action that whom ye shal then choose your speaker by him that which is publikely brought into disputation be acknowledged by al your cōsēts not to be his allegatiō but yours such as ye all are agreed vpō haue required him to deliuer in al your names the true copy whereof being taken by a notarie that a reasonable time be allowed for returne of answere vnto you in the like forme Fourthly whereas a number of conferences haue bene had in other causes with the lesse effectual successe by reason of partiall vntrue reports published afterwards vnto the world that to preuent this euill there be at the first a solemne declaration made on both parts of their agreement to haue that very booke no other set abroad wherin their present authorized notaries do write those things fully only which being written there read are by their owne opē testimony acknowledged to be their owne Other circumstances hereunto belōging whether for the choice of time place and language or for preuention of impertinent and needlesse speech or to any end and purpose else they may be thought on whē occasiō serueth In this sort to broach my priuate conceipt for the ordering of a publike actiō I should be loth albeit I do it not otherwise thē vnder correctiō of thē whose grauitie wisedome ought in such cases to ouerrule but that so venterous boldnes I see is a thing now general am therby of good hope that where al mē are licensed to offēd no man will shew himself a sharp accuser 6. What successe God may giue vnto any such kind of conference or disputation we cannot tell But of this we are right sure that nature scripture and experience it selfe haue all taught the world to seeke for the ending of contentions by submitting it self vnto some iudiciall definitiue sentence wherevnto neither part that cōtendeth may vnder any pretence or colour refuse to stand This must needs be effectuall and strong As for other meanes without this they seldome preuaile J would therefore know whether for the ending of these irksome strifes wherein you and your followers do stand thus formally deuided against the authorized guides of this Church the rest of the people subiect vnto their charge whether I say ye be content to referre your cause to any other higher iudgement then your owne or else intend to persist proceed as ye haue begun til your selues can be perswaded to cōdemn your selues If your determinatiō be this we can be but sorie that ye should deserue to be reckened with such of whom God himselfe pronounceth The way of peace they haue not knowne Waies of peaceable conclusion there are but these two certaine the one a sentence of iudiciall decision giuen by authoritie therto appointed within our selues the other the like kind of sentence giuen by a more vniuersall authoritie The former of which two waies God himselfe in the lawe prescribeth and his Spirit it was which directed the very first Christian Churches in the world to vse the later The ordinance of God in the lawe was this If there arise a matter too hard for thee in iudgement betweene bloud bloud betweene plea c. then shalt thou arise and goe vp vnto the place which the Lord thy God shall choose and thou shalt come vnto the Priests of the Leuites and vnto the Iudge that shall be in those dayes and aske and they shal shew thee the sentence of iudgement thou shalt do according to that thing which they of that place which the Lord hath chosen shewe thee and thou shalt obserue to do according to al that they enform thee according to the law which they shall teach thee and according to the iudgemēt which they shal tell thee shalt thou do thou shalt not decline from the thing which they shal shew thee to the right hand nor to the left And that man that will do presumptuously not harkning vnto the Priest that standeth before the Lord thy God to minister there or vnto the Iudge that man shal dye and thou shalt take away euill from Israel When there grew in the Church of Christ a question Whether the Gentiles belieuing might be saued although they were not circumcised after the manner of Moses nor did obserue the rest of those legall rites ceremonies wherunto the Iewes were bound After great dissension and disputation about it their conclusion in the end was to haue it determined by sentence at Ierusalem which was accordingly done in a Councell there assembled for the same purpose Are ye able to alleage any iust and sufficient cause wherfore absolutely ye should not condescend in this controuersie to haue your iudgements ouerruled by some such definitiue sentence whether it fall out to be giuen with or against you that so these tedious contentions may cease Ye will perhaps make answere that being perswaded already as touching the truth of your cause ye are not to harken vnto any sentence no not though Angels should define otherwise as the blessed Apostles owne example teacheth againe that men yea Councels may erre and that vnlesse the iudgement giuen do satisfie your minds vnlesse it be such as ye can by no further argumēt oppugne in a word vnlesse you perceiue and acknowledge it your selues consonant with Gods word to stand vnto it not allowing it were to sinne against your own cōsciences But cōsider I beseech you first as touching the Apostle how that wherein he was so resolute peremptory our Lord Iesus Christ made manifest vnto him euen by intuitive reuelation wherein there was no possibilitie of error That which you are perswaded of ye haue it no otherwise then by your owne only probable collectiō therefore such bold asseuerations as in him were admirable should in your mouthes but argue
rashnes God was not ignorant that the Priests and Iudges whose sentence in matters of controuersie 〈◊〉 ordained should stand both might and oftentimes would be deceiued in their iudgement Howbeit better it was in the eye of his vnderstanding that sometime an erroneous sentence definitiue should preuaile till the same authoritie perceiuing such ouersight might afterwardes correct or reuerse it then that strifes should haue respit to growe and not come speedily vnto some end Neither wish we that men should do any thing which in their hearts they are perswaded they ought not to doe but this perswasion ought we say to be fully setled in their harts that in litigious and controuersed causes of such qualitie the will of God is to haue them to do whatsoeuer the sentence of iudiciall and finall decision shall determine yea though it seeme in their priuate opinioÌ„ to swarue vtterly from that which is right as no doubt many times the sentence amongst the Iewes did seeme vnto one part or other contending and yet in this case God did then allow them to doe that which in their priuate iudgement it seemed yea and perhaps truly seemed that the lawe did disallow For if God be not the author of confusion but of peace then can he not be the author of our refusall but of our contentment to stand vnto some definitiue sentence without which almost impossible it is that eyther wee should auoyd confusion or euer hope to attaine peace To small purpose had the Councell of Ierusalem bene assembled if once their determination being set downe men might afterwards haue defended their former opinions When therefore they had giuen their definitiue sentence all controuersie was at an ende Things were disputed before they came to be determined men afterwardes were not to dispute any longer but to obey The sentence of iudgement finished their strife which their disputes before iudgement could not doe This was ground sufficient for any reasonable mans conscience to build the dutie of obedience vpon whatsoeuer his owne opinion were as touching the matter before in question So full of wilfulnes and selfeliking is our nature that without some definitiue sentence which being giuen may stand and a necessitie of silence on both sides afterward imposed small hope there is that strifes thus far prosecuted will in short time quietly end Now it were in vaine to aske you whether ye could be content that the sentence of any Court already erected should bee so farre authorized as that among the Iewes established by God himselfe for the determining of all controuersies That man which wil do presumptuously not harkning vnto the Priest that standeth before the Lord to minister there nor vnto the Iudge let him dye Ye haue giuen vs already to vnderstand what your opinioÌ„ is in part concerning her sacred Maiesties Court of high Commission the nature whereof is the same with that amongst the Iewes albeit the power be not so great The other way happily may like you better because Maister Beza in his last booke saue one written about these matters professeth himselfe to be now weary of such combats and encounters whether by word or writing in as much as he findeth that controuersies therby are made but braules therfore wisheth that in some common lawfull assembly of Churches all these strifes may at once be decided Shall there be then in the meane while no doings Yes There are the waightier matters of the lawe iudgement and mercie and fidelitie These things we ought to do and these things while we contend about lesse we leaue vndone Happier are they whom the Lord when he commeth shall finde doing in these things then disputing about Doctors Elders Deacons Or if there be no remedie but somewhat needs ye must do which may tend to the setting forward of your discipline do that which wise men who thinke some Statute of the realme more fit to be repealed then to stand in force are accustomed to do before they come to Parliament where the place of enacting is that is to say spend the time in reexamining more duly your cause and in more throughly considering of that which ye labour to ouerthrow As for the orders which are established sith equitie and reason the law of nature God and man do all fauour that which is in being till orderly iudgement of decision be giuen against it it is but iustice to exact of you and peruersnes in you it should be to denie thereunto your willing obedience Not that I iudge it a thing allowable for men to obserue those lawes which in their hearts they are stedfastly perswaded to be against the law of God but your perswasion in this case ye are all bound for the time to suspend and in otherwise doing ye offend against God by troubling his church without any iust or necessary cause Be it that there are some reasons inducing you to think hardly of our lawes Are those reasons demonstratiue are they necessary or but meere probabilities only An argument necessary demonstratiue is such as being proposed vnto any mâ— vnderstood the mind cannot choose but inwardly assent Any one such reason dischargeth J graunt the conscience and setteth it at full libertie For the publike approbatioÌ„ giuen by the body this whole Church vnto those things which are established doth make it but probable that they are good And therefore vnto a necessary proofe that they are not good it must be giue place But if the skilfullest amongst you can shew that all the bookes ye haue hitherto written be able to afford any one argument of this nature let the instance be giuen As for probabilities what thing was there euer set downe so agreeable with soâ—â—â—d reason but some probable shewe against it might be made Is it meete that when publikely things are receiued and haue taken place generall obedience thereunto should cease to bee exacted in case this or that priuate person led with some probable conceipt shoulde make open protestation I Peter or Iohn disallow them and pronounce them nought In which case your answere will be that concerning the lawes of our Church they are not onely condemned in the opinion of a priuate man but of thousands yea and euen of those amongst which dâ—uers are in publique charge and authoritie As though when publique consent of the whole hath established anything euery mans iudgement being thereunto compared were not priuate howsoeuer his calling be to some kind of publique charge So that of peace and quietnes there is not any way possible vnlesse the probable voice of euery intier societie or body politique ouerrule all priuate of like nature in the same body Which thing effectually proueth that God being author of peace and not of confusion in the Church must needs be author of those mens peaceable resolutions who concerning these thinges haue determined with themselues to thinke and do as the Church they are of decreeth till they see necessary cause enforcing
them to the contrary 7. Nor is mine owne intent any other in these seuerall bookes of discourse then to make it appeare vnto you that for the ecclesiasticall lawes of this land we are led by great reason to obserue them and ye by no necessitie bound to impugne them It is no part of my secret meaning to draw you hereby into hatred or to set vpoÌ„ the face of this cause any fairer glasse then the naked truth doth afford but my whole endeuour is to resolue the conscience and to shew as neare as I can what in this controuersie the hart is to thinke if it will follow the light of sound and sincere iudgement without either clowd of preiudice or mist of passionate affection Wherefore seeing that lawes and ordinances in particular whether such as we obserue or such as your selues would haue established when the minde doth sift and examine them it must needes haue often recourse to a number of doubts and questions about the nature kindes and qualities of lawes in generall whereof vnlesse it be throughly enformed there will appeare no certaintie to stay our perswasion vpon I haue for that cause set downe in the first place an introduction on both sides needfull to bee considered Declaring therein what law is how different kindes of lawes there are and what force they are of according vnto each kind This done because ye suppose the lawes for which ye striue are found in scripture but those not against which we striue vpon this surmise are drawne to hold it as the very maine pillar of your whole cause that scripture ought to be the onely rule of all our actions and consequently that the Church-orders which wee obserue being not commaunded in scripture are offensiue and displeasant vnto God I haue spent the second booke in sifting of this point which standeth with you for the first and chiefest principle whereon ye build Wherevnto the next in degree is that as God will haue alwayes a Church vpon earth while the worlde doth continue and that Church stand in neede of gouernment of which gouernment it behoueth himselfe to bee both the author and teacher so it cannot stand with dutie that man should euer presume in any wise to chaunge and alter the same and therefore That in Scripture there must of necessitie be found some particular forme of politie Ecclesiasticall the lawes whereof admit not any kinde of alteration The first three bookes being thus ended the fourth proceedeth from the generall grounds and foundations of your cause vnto your generall accusations against vs as hauing in the orders of our Church for so you pretend corrupted the right forme of Church politie with manifolde popish rites and ceremonies which certaine reformed Churches haue banished from amongst them and haue thereby giuen vs such examples as you thinke wee ought to follow This your assertion hath herein drawne vs to make search whether these bee iust exceptions against the customes of our Church when ye pleade that they are the same which the Church of Rome hath or that they are not the same which some other reformed Churches haue deuised Of those foure bookes which remaine and are bestowed about the specialties of that cause which lyeth in controuersie the first examineth the causes by you alleaged wherefore the publique duties of Christian religion as our prayers our Sacramants and the rest should not be ordered in such sort as with vs they are nor that power whereby the persons of men are consecrated vnto the ministerie be disposed of in such maner as the lawes of this Church doe allow The second and third are concerning the power of iurisdiction the one whether laâ— men such as your gouerning Elders are ought in all congregations for euer to bee inuested with that power the other whether Bishops may haue that power ouer other Pastors and there withall that honour which with vs they haue And because besides the power of order which all consecrated persons haue and the power of iurisdiction which neither they all nor they only haue there is a third power a power of Ecclesiasticall Dominion communicable as wee thinke vnto persons not Ecclesiasticall and most fit to be restrained vnto the Prince or Soueraigne commaunder ouer the whole body politique the eight booke we haue allotted vnto this question and haue sifted therein your obiections against those preeminences royall which thereunto appertâ—ine Thus haue J layd before you the briefe of these my trauailes and presented vnder your view the limmes of that cause litigious betweene vs the whole intier body whereof being thus compact it shall be no troublesome thing for any man to find each particular controuersies resting place and the coherence it hath with those things either on which it dependeth or which depend on it 8. The case so standing therefore my brethren as it doth the wisdome of gouernors ye must not blame in that they further also forecasting the manifold strange dangerous innouations which are more then likely to follow if your discipline should take place haue for that cause thought it hitherto a part of their dutie to withstand your endeuors that way The rather for that they haue seene alreadie some small beginninges of the fruits thereof in them who concurring with you in iudgement aboute the necessitie of that discipline haue aduentured without more adoe to separate themselues from the rest of the Church and to put your speculations in execution These mens hastines the warier sort of you doth not commend yee wish they had held themselues longer in and not so dangerously flowne abroad before the fethers of the cause had beene growne their errour with mercifull terms ye reproue naming them in great commiseration of mind your poore brethren They oâ— the contrary side more bitterly accuse you as their false brethreÌ„ against you they plead saying From your breasts it is that we haue sucked those thinges which when ye deliuered vnto vs ye termed that heauenly sincere and wholesome milke of Gods word howsoeuer yee now abhorre as poyson that which the vertue thereof hath wrought and brought forth in vs. Ye sometime our companions guides and familiars with whome we haue had most sweete consultations are now become our professed aduersaries because wee thinke the statute-congregations in Englande to bee no true Christian Churches because wee haue seuered our selues from them and because without their leaue or licence that are in Ciuill authoritie wee haue secretly framed our owne Churches according to the platforme of the worde of God For of that point betweene you and vs there is no controuersie Alas what would ye haue vs to doe At such time as ye were content to accept vs in the number of your owne your teachinges we heard we read your writinges and though wee would yet able wee are not to forget with what zeale yee haue euer profest that in the English congregations for so many of them as bee ordered according
vnto their owne lawes the very publique seruice of God is fraught as touching matter with heapes of intollerable pollutions and as concerning forme borrowed from the shoppe of Antichrist hatefull both waies in the eyes of the most holy the kinde of their gouernment by Bishops and Archbishops Antichristian that discipline which Christ hath essentially tyed that is to say so vnited vnto his Church that wee cannot accompt it really to be his Church which hath not in it the same discipline that verie discipline no lesse there despised then in the highest throne of Antichrist all such partes of the word of God as doe any way concerne that Discipline no lesse vnsoundlie taught and interpreted by all authorized English Pastors then by Antichrists factors themselues at Baptisme crossing at the Supper of the Lord kneeling at both a number of other the most notorious badges of Antichristian recognisance vsuall Being moued with these and the like your effectuall discourses whereunto we gaue most attentiue eare till they entred euen into our soules and were as fire within our bosomes we thought we might hereof be bold to conclude that sith no such Antichristian synagogue may be accompted a true Church of Christ ye by accusing all congregations ordered according to the lawes of England as Antichristian did meane to condemne those congregations as not being any of them worthy the name of a true Christian Church Ye tell vs now it is not your meaning But what meant your often threatnings of them who professing thēselues the inhabitants of mount Sion were too loth to depart wholly as they should out of Babylon Whereat our hearts being fearefully troubled we durst not we durst not continue longer so neere her confines least her plagues might suddenly ouertake vs before we did cease to be partakers with her sinnes for so we could not choose but acknowledge with griefe that we were when they doing euill we by our presence in their assemblies seemed to like thereof or at least wise not so earnestly to dislike as became men heartily zealous of Gods glory For aduenturing to erect the discipline of Christ without the leaue of the Christian Magistrate happily ye may condemne vs as fooles in that we hazard thereby our estates and persons further then you which are that way more wise thinke necessary but of any offence or sinne therein committed against God with what conscience can you accuse vs when your owne positions are that the things we obserue should euery of them be dearer vnto vs then ten thousand liues that they are the peremptory commaundements of God that no mortall man can dispence with them and that the Magistrate grieuously sinneth in not constraining thereunto Will ye blame any man for doing that of his owne accord which all men should be compelled to do that are not willing of themselues When God commandeth shall we answer that we will obey if so be Caesar will graunt vs leaue Is discipline an Ecclesiasticall matter or a Ciuill If an Ecclesiasticall it must of necessitie belong to the duty of the Minister And the Minister ye say holdeth all his authority of doing whatsoeuer belongeth vnto the spirituall charge of the house of God euen immediatly from God himselfe without dependency vpon any Magistrate Whereupon it followeth as we suppose that the hearts of the people being willing to be vnder the Scepter of Christ the Minister of God into whose hands the Lord himselfe hath put that Scepter is without all excuse if thereby he guide them not Nor do we finde that hitherto greatly ye haue disliked those Churches abroad where the people with direction of their godly ministers haue euen against the will of the Magistrate brought in either the doctrine or discipline of Iesus Christ. For which cause we must now thinke the very same thing of you which our Sauiour did sometime vtter concerning false harted Scribes and Pharises They say and do not Thus the foolish Barrowist deriueth his schisme by way of conclusion as to him it seemeth directly and plainely out of your principles Him therefore we leaue to be satisfied by you from whom he hath sprung And if such by your owne acknowledgement be persons dangerous although as yet the alterations which they haue made are of small and tender groath the changes likely to insue throughout all states and vocations within this land in case your desire should take place must be thought vpon First concerning the supreme power of the highest they are no small prerogatiues which now thereunto belonging the forme of your discipline will constraine it to resigne as in the last booke of this treatise we haue shewed at large Againe it may iustly be feared whether our English Nobility when the matter came in tryall would contentedly suffer themselues to be alwayes at the call and to stand to the sentence of a number of meane persons assisted with the presence of their poore teacher a man as sometimes it hapneth though better able to speake yet little or no whit apter to iudge then the rest from whom be their dealings neuer so absurd vnlesse it be by way of cōplaint to a Synod no appeale may be made vnto any one of higher power in as much as the order of your discipline admitteth no standing inequalitie of Courts no spirituall iudge to haue any ordinary superiour on earth but as many supremacies as there are parishes seuerall Congregations Neither is it altogether without cause that so many do feare the ouerthrow of all learning as a threatned sequell of this your intended discipline For if the worlds preseruation depend vpon the multitude of the wise and of that sort the number hereafter be not likely to waxe ouer great when that where with the sonne of Syrach professeth himselfe at the heart grieued men of vnderstanding are already so little set by howe should their mindes whom the loue of so pretious a iewell filleth with secret iealousie euen in regard of the least things which may any way hinder the flourishing estate thereof choose but misdoubt least this discipline which alwayes you match with diuine doctrine as hir naturall and true sister be found vnto all kinds of knowledge a stepmother seeing that the greatest worldly hopes which are proposed vnto the chiefest kind of learning ye seeke vtterly to extirpate as weedes and haue grounded your platforme on such propositions as do after a sort vndermine those most renowmed habitations where through the goodnesse of almightie God all commendable arts and sciences are with exceeding great industrie hitherto and so may they euer continue studied proceeded in and profest To charge you as purposely bent to the ouerthrow of that wherein so many of you haue attained no small perfection were iniurious Only therfore I wish that your selues did well consider how opposite certaine your positions are vnto the state of Collegiate societies whereon the two Vniuersities consist Those degrees which their statutes bind them to take are
by your lawes taken away your selues who haue sought them ye so excuse as that ye would haue men to thinke ye iudge them not allowable but tollerable only and to be borne with for some helpe which ye find in them vnto the furtherance of your purposes till the corrupt estate of the Churâ—h may be better reformed Your lawes forbidding Ecclesiasticall persons vtterly the exercise of Ciuill power must needs depriue the Heads and Maisters in the same Colledges of all such authoritie as now they exercise either at home by punishing the faults of those who not as children to their parents by the law of Nature but altogether by ciuill authority are subiect vnto them or abroad by keeping Courts amongst their tenants Your lawes making permanent inequalitie amongst Ministers a thing repugnant to the word of God enforce those Colledges the Seniors whereof are all or any part of them Ministers vnder the gouernment of a maister in the same vocation to choose as oft as they meet together a new president For if so ye iudge it necessary to do in Synods for the auoyding of permanent inequality amongst Ministers the same cause must needs euen in these Collegiate assemblies enforce the like Except per aduenture ye meane to auoid all such absurdities by dissoluing those Corporations and by bringing the Vniuersities vnto the forme of the Schoole of Geneua Which thing men the rather are inclined to looke for in as much as the Ministery whereinto their founders with singular prouidence haue by the same statutes appointed them necessarily to enter at a certaine time your lawes bind them much more necessarily to forbeare till some parish abroad call for them Your opinion concerning the law Ciuill is that the knowledge thereof might be spared as a thing which this land doth not need Professors in that kind being few ye are the bolder to spurne at them and not to dissemble your minds as concerning their remoouall in whose studies although my selfe haue not much bene conuersant neuerthelesse exceeding great cause I see there is to wish that thereunto more encouragement were giuen as well for the singular treasures of wisedome therein conteined as also for the great vse we haue thereof both in decision of certaine kinds of causes arising daily within our selues and especially for commerce with Nations abroad whereunto that knowledge is most requisite The reasons wherewith ye would perswade that Scripture is the onely rule to frame all our actions by are in euery respect as effectuall for proofe that the same is the onely law whereby to determine all our Ciuill controuersies And then what doth let but that as those men may haue their desire who frankely broch it already that the worke of reformation will neuer be perfect till the law of Iesus Christ be receiued alone so pleaders and Counsellors may bring their bookes of the Common law and bestow them as the students of curious needlesse arts did theirs in the Apostles time J leave them to scanne how farre those words of yours may reach wherein ye declare that whereas now many houses lye waste through inordinate suites of law This one thing will showe the excellencie of Discipline for the wealth of the Realme and quiet of Subiects that the Church is to censure such a party who is apparantly troublesome and contentious and without REASONABLE CAVSE vpon a meere will and stomacke doth vexe and molest his brother troble the Country For mine owne part I do not see but that it might verie well agree with your principles if your discipline were fully planted euen to send out your writs of surcease vnto all Courts of England besides for the most things handled in them A great deale further I might proceed and descend lower But for as much as against all these and the like difficulties your answer is that we ought to search what things are consonant to Gods will not which be most for our owne ease and therefore that your discipline being for such is your errour the absolute commaundement of Almightie God it must be receiued although the world by receiuing it should be cleane turned vpside downe herein lyeth the greatest danger of all For whereas the name of diuine authority is vsed to countenance these things which are not the commaundements of God but your owne erronious collections on him ye must father whatsoeuer ye shall afterwards be led either to do in withstanding the aduersaries of your cause or to thinke in maintenance of your doings And what this may be God doth know In such kinds of error the mind once imagining it selfe to seeke the execution of Gods will laboureth foorthwith to remoue both things and persons which any way hinder it from taking place and in such cases if any strange or new thing seeme requisite to be done a strange and new opinion concerning the lawfulnesse therof is withall receiued and broched vnder countenance of diuine authoritie One example herein may serue for many to shew that false opinions touching the will of God to haue things done are wont to bring forth mightie and violent practises against the hinderances of them and those practises new opinions more pernitious then the first yea most extremely sometimes opposite to that which the first did seeme to intend Where the people tooke vpon them the reformation of the Church by casting out popish superstition they hauing receiued from their Pastors a generall instruction that whatsoeuer the heauenly father hath not planted must be rooted out proceeded in some forrein places so far that down went oratories the very teÌ„ples of God theÌ„selues For as they chanced to take the compasse of their coÌ„mission stricter or larger so their dealings were accordingly more or lesse moderate Amongst others there sprang vp presently one kind of meÌ„ with whose zeale forwardnesse the rest being compared were thought to be maruelous cold dull These grounding theÌ„selues on rules more generall that whatsoeuer the law of Christ commandeth not thereof Antichrist is the author and that whatsoeuer Antichrist or his adherents did in the world the true professors of Christ are to vndoe found out many things more then others had done the extirpation whereof was in their conceipt as necessary as of any thing before remoued Hereupon they secretly made their dolefull complaints euery where as they went that albeit the world did begin to professe some dislike of that which was euill in the kingdome of darknesse yet fruits worthy of a true repentance were not seene that if men did repent as they ought they must endeuour to purge the earth of all maner euill to the end there might follow a new world afterward wherein righteousnesse only should dwell Priuate repentance they sayd must appeare by euery mans fashioning his owne life contrary vnto the custome and orders of this present world both in greater things and in lesse To this purpose they had alwayes in their mouthes those greater
things Charity Faith the true feare of God the Crosse the mortification of the flesh All their exhortations were to set light of the things in this world to count riche◠and honors vanitie and in token thereof not onely to seeke neither but if men were possessors of both euen to cast away the one resigne the other that all men might see their vnfained conuersion vnto Christ. They were sollicitors of men to fasts to often meditations of heauenly things as it were cōferences in secret with God by prayers not framed according to the frosen maner of the world but expressing such feruēt desires as might euen force God to hearken vnto them Where they found men in diet attire furniture of house or any other way obseruers of Ciuilitie and decent order such they reprooued as being carnally and earthly minded Euery word otherwise then seuerely and sadly vttered seemed to pierce like a sword thorow them If any man were pleasant their manner was presently with deepe sighes to repeate those words of our Sauiour Christ Wo be to you which now laugh for ye shall lament So great was their delight to be alwaies in trouble that such as did quietly lead their liues they iudged of all other men to be in most dangerous case They so much affected to crosse the ordinary custome in euery thing that when other mens vse was to put on better attire they would be sure to shew thēselues openly abroad in worse the ordinary names of the daies in the weeke they thought it a kind of prophanes to vse therefore accustomed thēselues to make no other distinction then by numbers The First Second Third day From this they proceeded vnto publike reformatiō first Ecclesiasticall and then Ciuill Touching the former they boldly aduouched that themselues only had the truth which thing vpon perill of their liues they would at all times defend that since the Apostles liued the same was neuer before in al points sincerely taught Wherfore that things might againe be brought to that auncient integritie which Iesus Christ by his word requireth they began to controule the ministers of the Gospell for attributing so much force and vertue vnto the Scriptures of God read whereas the truth was that when the word is said to engender faith in the heart and to conuert the soule of man or to worke any such spirituall diuine effect these speeches are not thereunto appliable as it is read or preached but as it is ingrafted in vs by the power of the holy Ghost opening the eyes of our vnderstanding and so reuealing the mysteries of God according to that which Ieremy promised before should be saying I will put my law in their inward parts and I will write it in their hearts The booke of God they notwithstanding for the most part so admired that other disputation against their opinions then onely by allegation of Scripture they would not heare besides it they thought no other writings in the world should be studied in so much as one of their great Prophets exhorting them to cast away all respects vnto humane writings so far to his motion they condescended that as many as had any bookes saue the holy Bible in their custody they brought and set them publiquely on fire When they and their Bibles were alone together what strange phantasticall opinion soever at any time entred into their heads their vse was to thinke the Spirit taught it them Their phrensies concerning our Sauiours incarnation the state of soules departed such like are things needlesse to be rehearsed And for as much as they were of the same suite with those of whom the Apostle speaketh saying They are still learning but neuer attaine to the knowledge of truth it was no maruaile to see them euery day broach some new thing not heard of before Which restlesse leuitie they did interpret to be their growing to spirituall perfection and a proceeding from faith to faith The differences amongst them grew by this meane in a maner infinite so that scarcely was there found any one of them the forge of whose braine was not possest with some speciall mysterie Whereupon although their mutuall contentions were most fiercely prosecuted amongst themselues yet when they came to defend the cause common to them all against the aduersaries of their faction they had wayes to licke one another whole the sounder in his owne perswasion excusing THE DEARE BRETHREN which were not so farre enlightned and professing a charitable hope of the mercy of God towards them notwithstanding their swaruing from him in some things Their owne ministers they highly magnified as men whose vocation was frō God the rest their maner was to terme disdainfully Scribes and Pharises to accompt their calling an humaine creature and to deteine the people as much as might be from hearing them As touching Sacraments baptisme administred in the church of Rome they iudged to be but an execrable mockery no baptisme both because the Ministers thereof in the papacy are wicked idolaters lewd persons theeues and murderers cursed creatures ignorant beasts also for that to baptise is a proper action belonging vnto none but the Church of Christ whereas Rome is Antichrists synagogue The custome of vsing Godfathers Godmothers at Christnings they scorned Baptising of infants although confest by thēselues to haue bin continued euē sithens the very Apostles owne times yet they altogether condemned partly because sundry errors are of no lesse antiquity and partly for that there is no commandement in the Gospell of Christ which sayth Baptise infants but he contrariwise in saying Go preach and Baptise doth appoint that the minister of Baptisme shall in that action first administer doctrine thē Baptisme as also in saying whosoeuer doth beleeue and is baptised he appointeth that the party to whō baptisme is administred shall first beleeue then be baptised to the end that belieuing may go before this sacramēt in the receiuer no otherwise then preaching in the giuer sith equally in both the law of Christ declareth not only what things are required but also in what order they are required The Eucharist they receiued pretending our Lord Sauiours example after supper for auoiding all those impieties which haue bin grounded vpon the mysticall words of Christs This is my body This is my bloud they thought it not safe to mention either body or bloud in that Sacrament but rather to abrogate both to vse no words but these Take eate declare the death of our Lord drinke shew forth our Lords death In rites ceremonies their profession was hatred of all cōformity with the Church of Rome for which cause they would rather indure any tormēt then obserue the solemne festiuals which others did in as much as Antichrist they said was the first inuentor of thē The pretended end of their ciuill
reformatiō was that Christ might haue dominion ouer all that all crowns scepters might be throwne downe at his feete that no other might raign ouer Christian mē but he no regimēt keep thē in awe but his discipline amongst them no sword at all be caried besides his the sword of spirituall excommunication For this cause they laboured with all their might in ouerturning the seats of Magistracy because Christ hath said Kings of Nations in abolishing the execution of iustice because Christ hath sayd Resist not euill in forbidding oathes the necessary meanes of iudiciall tryall because Christ hath sayd Sweare not at all finally in bringing in community of goods because Christs by his Apostles hath giuen the world such example to the end that men might excell one another not in wealth the pillar of secular authority but in vertue These men at the first were only pitied in their error and not much withstood by any the great humilitie zeale and deuotion which appeared to be in them was in all mens opinion a pledge of their harmelesse meaning The hardest that mē of sound vnderstanding conceiued of them was but this O quà m honesta voluntate miseri errant With how good a meaning these poore soules do euill Luther made request vnto Fredericke Duke of Saxony that within his dominion they might be fauourably dealt with and spared for that their errour exempted they seemed otherwise right good men By meanes of which mercifull tolleration they gathered strength much more then was safe for the state of the common wealth wherein they liued They had their secret corner-meetings and assemblies in the night the people flocked vnto them by thousands The meanes whereby they both allured and retained so great multitudes were most effectuall first a wonderfull shew of zeale towards God where with they seemed to be euen rapt in euery thing they spake secondly an hatred of sinne and a singular loue of integrity which men did thinke to be much more then ordinary in them by reason of the custome which they had to fill the eares of the people with inuectiues against their authorised guides as well spirituall as ciuill thirdly the bountifull reliefe where with they eased the broken estate of such needie creatures as were in that respect the more apt to be drawne away fourthly a tender compassion which they were thought to take vpon the miseries of the common sort ouer whose heads their manner was euen to powre down showers of teares in complayning that no respect was had vnto thē that their goods were deuoured by wicked cormorants their persons had in contempt all liberty both temporall spirituall taken from them that it was high time for God now to heare their grones and to send them deliuerance lastly a cunning slight which they had to stroke and smooth vp the mindes of their followers as well by appropriating vnto them all the fauourble titles the good wordes and the gracious promises in Scripture as also by casting the contrary alwaies on the heades of such as were seuered from that retinue Whereupon the peoples cōmon acclamation vnto such deceiuers was These are verily the men of God these are his true and sincere Prophets If any such Prophet or man of God did suffer by order of law condigne and deserued punishment were it for felony rebellion murder or what else the people so strangely were their hearts inchanted as though blessed Saint Stephen had bene againe martyred did lament that God tooke away his most deere seruants from them In all these things being fully perswaded that what they did it was obedience to the will of God and that all men should do the like there remained after speculation practise whereby the whole world thereunto if it were possible might be framed This they saw could not be done but with mighty opposition and resistance against which to strengthen themselues they secretly entred into league of association And peraduenture considering that although they were many yet long warres would in time waste them out they began to thinke whether it might not be that God would haue them do for their speedie an mighty increase the same which sometime Gods owne chosen people the people of Israell did Glad and faine they were to haue it so which very desire was it selfe apt to breed both an opinion of possibilitie and a willingnesse to gather arguments of likelihood that so God himselfe would haue it Nothing more cleare vnto their seeming then that a new Jerusalem being often spoken of in Scripture they vndoubtedly were themselues that newe Ierusalem and the old did by way of a certaine figuratiue resemblance signifie what they should both be and do Here they drewe in a Sea of matter by applying all things vnto their owne companie which are any where spoken concerning diuine fauours and benefits bestowed vppon the old Common-wealth of Israell concluding that as Israell was deliuered out of Aegypt so they spiritually out of the Aegypt of this worldes seruile thraldome vnto sinne and superstition as Israell was to roote out the Idolatrous nations and to plant in steede of them a people which feared God so the same Lords goodwill and pleasure was nowe that these new Israelites should vnder the conduct of other Iosuaes Sampsons and Gedeons performe a worke no lesse miraculous in casting out violently the wicked from the earth and establishing the kingdome of Christ with perfect libertie and therefore as the cause why the children of Israell tooke vnto one man many wiues might be least the casualties of warre should any way hinder the promise of God concerning their multitude from taking effect in them so it was not vnlike that for the necessarie propagation of Christes kingdome vnder the Gospell the Lord was content to allowe as much Now whatsoeuer they did in such sort collect out of Scripture when they came to iustifie or perswade it vnto others all was the heauenly fathers appointment his commandement his will and charge Which thing is the very point in regard whereof I haue gathered this declaration For my purpose herein is to shew that when the minds of men are once erroniously perswaded that it is the will of God to haue those things done which they phancie their opinions are as thornes in their sides neuer suffering them to take rest till they haue brought their speculations into practise the lets and impediments of which practise their restlesse desire and study to remoue leadeth them euery day forth by the hand into other more dangerous opinions sometimes quite cleane contrary to their first pretended meanings so as what will grow out of such errors as go masked vnder the cloake of diuine authority impossible it is that euer the wit of man should imagine till time haue brought forth the fruits of them for which cause it behoueth wisedome to feare the sequels thereof euen beyond all apparant cause of feare These men in
as to liue vertuously it is impossible except we liue therefore the first impediment which naturally we endeuor to remoue is penurie and want of thinges without which we cannot liue Vnto life many implements are necessary moe if we seeke as all men naturally doe such a life as hath in it ioy comfort delight and pleasure To this end we see how quickly sundry artes Mechanical were found out in the very prime of the world As things of greatest necessitie are alwaies first prouided for so things of greatest dignitie are most accounted of by all such as iudge rightly Although therefore riches be a thing which euery man wisheth yet no man of iudgement can esteeme it better to be rich then wise vertuous religious If we be both or either of these it is not because we are so borne For into the world we come as emptie of the one as of the other as naked in minde as we are in body Both which necessities of man had at the first no other helpes and supplies then only domesticall such as that which the prophet implieth saying Can a mother forget her child such as that which the Apostle mentioneth saying He that careth not for his owne is worse then an Infidell such as that concerning Abraham Abraham will commaund his sonnes and his household after him that they keepe the way of the Lord. But neither that which we learne of our selues nor that which others teach vs can preuaile where wickednes and malice haue takē deepe roote If therefore when there was but as yet one only family in the world no meanes of instruction humane or diuine could preuent effusion of bloud how could it be chosen but that when families were multiplied and increased vpon earth after seperation each prouiding for it selfe enuy strife cōtention violence must grow amongst thē for hath not nature furnisht man with wit valor as it were with armor which may be vsed as well vnto extreame euill as good yea were they not vsed by the rest of the world vnto euill vnto the contrary only by Seth Enoch and those few the rest in that line We all make complaint of the iniquitie of our times not vniustly for the dayes are euill But compare them with those times wherein there were no ciuil societies with those times wherein there was as yet no maner of publique regimēt established with those times wherin there were not aboue 8. persons righteous liuing vpon the face of the earth and wee haue surely good cause to thinke that God hath blessed vs exceedingly and hath made vs behold most happie daies To take away all such mutuall greeuances iniuries wrongs there was no way but only by growing vnto compositiō and agreement amongst thēselues by ordaining some kind of gouernment publike and by yeelding themselues subiect thereunto that vnto whom they graunted authoritie to rule gouerne by them the peace tranquilitie happy estate of the rest might be procured Men alwaies knew that when force and iniurie was offered they might be defendors of themselues they knew that howsoeuer men may seeke their owne cōmoditie yet if this were done with iniury vnto others it was not to be suffered but by all men and by all good means to be withstood finally they knew that no man might in reason take vpon him to determine his owne right and according to his owne determination proceed in maintenance therof in as much as euery man is towards himselfe and them whom he greatly affecteth partiall and therfore that strifes troubles would bee endlesse except they gaue their common consent all to be ordered by some whom they should agree vpon without which consent there were no reason that one man should take vpon him to be Lord or Iudge ouer an other because although there be according to the opinion of some very great and iudicious men a kind of naturall right in the noble wise and vertuous to gouerne them which are of seruile disposition neuerthelesse for manifestation of this their right mens more peaceable contentment on both sides the assent of them who are to be gouerned seemeth necessarie To fathers within their priuate families nature hath giuen a supreme power for which cause we see throughout the world euen from the first foundation therof all men haue euer bene taken as lords lawfull kings in their own houses Howbeit ouer a whole grand multitude hauing no such dependēcie vpon any one consisting of so many families as euery politique societie in the world doth impossible it is that any should haue complet lawful power but by consent of men or immediate appointment of God because not hauing the naturall superioritie of fathers their power must needs be either vsurped then vnlawfull or if lawfull then either graunted or consented vnto by them ouer whom they exercise the same or else giuen extraordinarily frō God vnto whom all the world is subiect It is no improbable opinion therefore which the Arch-philosopher was of that as the chiefest person in euery houshold was alwaies as it were a king so when numbers of housholds ioyned themselues in ciuill societie together kings were the first kind of gouernors amongst them Which is also as it seemeth the reason why the name of Father continued still in them who of fathers were made rulers as also the ancient custome of gouernors to do as Melchisedec and being kings to exercise the office of priests which fathers did at the first grew perhaps by the same occasion Howbeit not this the only kind of regiment that hath bene receiued in the world The inconueniences of one kinde haue caused sundry other to be deuised So that in a word all publike regimēt of what kind soeuer seemeth euidently to haue risen from deliberate aduice consultation compositiō betweene men iudging it cōuenient behoueful there being no impossibilitie in nature considered by it self but that men might haue liued without any publike regiment Howbeit the corruption of our nature being presupposed we may not deny but that the lawe of nature doth now require of necessitie some kinde of regiment so that to bring things vnto the first course they were in vtterly to take away all kind of publike gouernmēt in the world were apparantly to ouerturn the whole world The case of mans nature standing therfore as it doth some kind of regiment the law of nature doth require yet the kinds therof being many nature tieth not to any one but leaueth the choice as a thing arbitrarie At the first when some certaine kinde of regiment was once approued it may be that nothing was then further thought vpon for the maner of gouerning but all permitted vnto their wisedome and discretion which were to rule till by experience they found this for all parts very inconuenient so as the thing which they had deuised for a remedie did indeede but increase the soare which it should haue
nor any thing in such wise aboundeth that as being superfluous vnfruitfull and altogether needlesse we should thinke it no losse or danger at all if we did want it 14 Although the scripture of God therefore be stored with infinite varietie of matter in all kinds although it abound with all sorts of lawes yet the principal intent of scripture is to deliuer the lawes of duties supernaturall Oftentimes it hath bene in very solemne maner disputed whether all things necessary vnto saluation be necessarily set downe in the holy Scriptures or no. If we define that necessary vnto saluation whereby the way to saluation is in any sort made more plaine apparent and easie to be knowne then is there no part of true Philosophie no art of account no kind of science rightly so called but the Scripture must conteine it If onely those things be necessary as surely none else are without the knowledge and practise whereof it is not the will and pleasure of God to make any ordinary graunt of saluation it may be notwithstanding and oftentimes hath bene demanded how the bookes of holy Scripture conteine in them all necessary things when of things necessary the very chiefest is to knowe what bookes we are bound to esteeme holy which point is confest impossible for the Scripture it selfe to teach Whereunto wee may aunswere with truth that there is not in the world any Arte or Science which proposing vnto it selfe an ende as euery one doth some ende or other hath bene therefore thought defectiue if it haue not deliuered simply whatsoeuer is needfull to the same ende but all kinds of knowledge haue their certaine bounds and limits each of them presupposeth many necessary things learned in other sciences and knowne before hand He that should take vpon him to teach men how to be eloquent in pleading causes must needes deliuer vnto them whatsoeuer precepts are requisite vnto that end otherwise he doth no◠the thing which he taketh vpon him Seeing then no man can pleade eloquently vnlesse he be able first to speake it followeth that habilitie of speech is in this case a thing most necessary Notwithstanding euery man would thinke it ridiculous that he which vndertaketh by writing to instruct an Orator should therfore deliuer all the precepts of Grammar because his profession is to deliuer precepts necessarie vnto eloquent speech yet so that they which are to receiue them bee taugt before hand so much of that which is thereunto necessarie as comprehendeth the skill of speaking In like sort albeit Scripture do professe to conteine in it all thinges which are necessarie vnto saluation yet the meaning cannot bee simply of all things which are necessarie but all things that are necessary in some certaine kind or forme as all things that are necessarie and either could not at all or could not easilie be knowne by the light of naturall discourse all things which are necessarie to be knowne that we may be saued but knowne with presupposall of knowledge cōcerning certaine principles wherof it receaueth vs already perswaded and then instructeth vs in all the residue that are necessary In the number of these principles one is the sacred authority of Scripture Being therefore perswaded by other meanes that these Scriptures are the oracles of God themselues do then teach vs the rest and lay before vs all the duties which God requireth at our hands as necessary vnto saluation Further there hath bene some doubt likewise whether conteining in scripture do import expresse setting downe in plaine tearmes or else comprehending in such sort that by reason we may frō thence conclude all things which are necessary Against the former of these two constructions instance hath sundrie wayes bene geuen For our beliefe in the Trinity the Coeternity of the Sonne of God with his Father the proceeding of the Spirite from the Father and the Sonne the duty of baptizing infants these with such other principall points the necessity wherof is by none denied are notwithstanding in Scripture no where to be found by expresse literall mention only deduced they are out of scripture by collection This kind of cōprehension in scripture being therefore receiued still there is no doubt how far we are to proceed by collection before the full and complete measure of things necessary be made vp For let vs not thinke that as long as the world doth endure the wit of man shal be able to found the bottome of that which may be concluded out of the scripture especially if things conteined by collection do so far extend as to draw in whatsoeuer may be at any time out of scripture but probably and coniecturally surmised But let necessary collection be made requisite and we may boldly deny that of all those things which at this day are with so great necessitie vrged vpon this Church vnder the name of reformed Church discipline there is any one which their bookes hetherto haue made manifest to be conteined in the Scripture Let them if they can alleage but one properly belonging to their cause and not common to them and vs and shew the deduction thereof out of scripture to be necessarie It hath beene already shewed how all things necessarie vnto saluation in such sort as before we haue maintained must needes be possible for men to knowe and that many things are in such sort necessarie the knowledge whereof is by the light of nature impossible to be attained Whereupon it followeth that either all flesh is excluded from possibility of saluation which to thinke were most barbarous or else that God hath by supernaturall meanes reuealed the way of life so far forth as doth suffice For this cause God hath so many times and waies spoken to the sonnes of men Neither hath he by speech only but by wilting also instructed and taught his Church The cause of writing hath bene to the end that things by him reuealed vnto the world might haue the longer cōtinuance and the greater certainty of assurance by how much that which standeth on record hath in both those respects preeminence aboue that which passeth from hand to hand and hath no pennes but the toongs no bookes but the eares of men to record it The seueral bookes of scripture hauing had each some seuerall occasion and particular purpose which caused them to be written the contents thereof are according to the exigence of that speciall end whereunto they are intended Hereupon it groweth that euery booke of holy scripture doth take out of all kinds of truth naturall historicall forreine supernaturall so much as the matter handled requireth Now for as much as there hath bene reason alleaged sufficient to conclude that all things necessary vnto saluation must be made knowne and that God himselfe hath therefore reuealed his will because otherwise men could not haue knowne so much as i◠necessary his surceasing to speake to the world since the publishing of the Gospell of Iesus Christ and the
bene quite and cleane extinguished but hee tooke it as though there had not bene remaining in the worlde any besides himselfe that carried a true and an vpright heart towardes God with care to serue him according vnto his holy will For lacke of diligent obseruing the difference first betweene the Church of God mysticall and visible then betweene the visible sound and corrupted sometimes more sometimes lesse the ouersightes are neither fewe nor light that haue beene committed This deceiueth them and nothing else who thinke that in the time of the first worlde the family of Noah did containe all that were of the visible Church of God From hence it grewe and from no other cause in the world that the Affricane Bishopes in the Councell of Carthage knowing how the administration of Baptisme belongeth onelye to the Church of Christ and supposing that heretiques which were apparantly seuered from the sound beleeuing Church could not possibly be of the Church of Iesus Christ thought it vtterly against reason that baptisme administred by men of corrupt beleefe should be accounted as a Sacrament And therefore in maintenance of rebaptization their arguments are built vpon the forealeaged ground That heretiques are not at all any part of the Church of Christ. Our Sauiour founded his Church on a rocke and not vpon heresie power of baptizing he gaue to his Apostles vnto heretiques he gaue it not Wherefore they that are without the Church and oppose themselues against Christ do but scatter his sheepe and flocke without the Church baptize they cannot Againe Are heretiques Christians or are they not If they be Christians wherefore remaine they not in Gods Church If they be no Christians how make they Christians Or to what purpose shall those words of the Lord serue He which is not with me is against me and He which gathereth not with me scattereth Wherefore euident it is that vpon misbegotten children and the brood of Antichrist without rebaptization the holy Ghost cannot descend But none in this case so earnest as Cyprian I know no baptizme but one and that in the Church only none without the Church where he that doth cast out the Diuell hath the Diuell he doth examine about beleefe whose lips and words do breath foorth a canker the faithlesse doth offer the articles of faith a wicked creature forgiueth wickednesse in the name of Christ Antichrist signeth he which is cursed of God blesseth a dead carrion promiseth life a man vnpeaceable giueth peace a blasphemer calleth vpō the name of God a prophane person doth exercise priesthood a sacrilegious wretch doth prepare the Altar and in the necke of all these that euill also commeth the Eucharist a very Bishop of the Diuell doth presume to consecrate All this was true but not sufficient to prooue that heretiques were in no sort any part of the visible Church of Christ and consequently their baptisme no baptisme This opinion therefore was afterwards both condemned by a better aduised councell and also reuoked by the chiefest of the authors thereof themselues What is it but onely the selfe same error and misconceite wherewith others being at this day likewise possest they aske vs where our Church did lurke in what caue of the earth it slept for so many hundreds of yeeres together before the birth of Martin Luther As if we were of opinion that Luther did erect a new Church of Christ. No the Church of Christ which was from the beginning is and continueth vnto the end Of which Church all parts haue not bene alwayes equally sincere sound In the dayes of Abia it plainely appeareth that Iuda was by many degrees more free from pollution then Israell as that solemne oration sheweth wherein he pleadeth for the one against the other in this wise O Ieroboam and all Israell heare you me Haue ye not driuen away the Priests of the Lord the sonnes of Aaron and the Leuits and haue made you Priests like the people of nations whosoeuer commeth to consecrate with a young bullocke and seuen Rammes the same may be a Priest of them that are no Gods But we belong vnto the Lord our God and haue not forsaken him and the Priests the sonnes of Aaron minister vnto the Lord euery morning and euery euening burnt offerings and sweete incense and the bread is set in order vpon the pure table and the candlesticke of gold with the lamps therof to burne euery euening for we keepe the watch of the Lord our God but ye haue forsaken him In Saint Paules time the integritie of Rome was famous Corinth many wayes reproued they of Galatia much more out of square In Saint Iohns time Ephesus and Smyrna in farre better state then Thyatira and Pergamus were We hope therefore that to reforme our selues if at any time we haue done amisse is not to seuer our selues from the Church we were of before In the Church we were and we are so still Other difference betweene our estate before and now we know none but onely such as we see in Iuda which hauing some time beene idolatrous became afterwards more soundly religious by renouncing idolatrie and superstition If Ephraim be ioyned vnto idoles the counsell of the Prophet is Let him alone If Israell play the harlot let not Iuda sinne If it seeme euill vnto you sayth Iosua to serue the Lord choose you this day whom ye will serue whether the Gods whom your fathers serued beyond the floud or the Gods of the Amorites in whose land ye dwell but I and mine house will serue the Lord. The indisposition therefore of the Church of Rome to reforme her selfe must be no stay vnto vs from performing our duty to God euen as desire of retaining conformity with them could be no excuse if we did not performe that dutie Notwithstanding so farre as lawfully we may we haue held and do hold fellowship with them For euen as the Apostle doth say of Israell that they are in one respect enimies but in another beloued of God In like sort with Rome we dare not communicate concerning sundrie her grosse and grieuous abominations yet touching those maine parts of Christian truth wherein they constantly still persist we gladly acknowledge them to bee of the familie of Iesus Christ and our hearty prayer vnto God almighty is that being conioyned so farre foorth with them they may at the length if it be his will so yeeld to frame and reforme themselues that no distraction remaine in any thing but that we all may with one heart and one mouth glorifie God the father of our Lord and Sauiour whose Church we are As there are which make the Church of Rome vtterly no Church at all by reason of so many so greeuous errors in their doctrines so we haue them amongst vs who vnder pretence of imagined corruptions in our discipline do giue euen as hard a iudgement of the Church of England it selfe But whatsoeuer either the
must bee belieued Precepts concerning the workes of charitie are matters of action which to knowe vnlesse they bee practised is not enough This beeing so cleare to all mens vnderstanding I somewhat maruaile that they especially should thinke it absurde to oppose Church-gouernement a plaine matter of action vnto matters of faith who know that themselues deuide the Gospell into Doctrine and Discipline For if matters of discipline be rightly by them distinguished from matters of doctrine why not matters of gouernmeÌ„t by 〈◊〉 as reasonably set against matters of faith Do not they vnder doctrine comprehend the same which we intend by matters of faith Do not they vnder discipline comprise the regiment of the Church When they blame that in vs which themselues followe they giue men great cause to doubt that some other thing then iudgement doth guide their speech What the Church of God standeth bound to knowe or do the same in part nature teacheth And because nature can teach them but onely in part neither so fully as is requisite for mans saluation nor so easily as to make the way plaine and expedite enough that many may come to the knowledge of it and so be saued therefore in Scripture hath God both collected the most necessarie things that the Schoole of nature teacheth vnto that end and reuealeth also whatsoeuer we neither could with safety bee ignorant of nor at all be instructed in but by supernaturall reuelation from him So that Scripture conteining all things that are in this kind any way needfull for the Church and the principall of the other sort this is the next thing wherewith we are charged as with an errour we teach that whatsoeuer is vnto saluation termed necessarie by way of excellencie whatsoeuer it standeth all men vppon to knowe or do that they may be saued whatsoeuer there is whereof it may truely be sayd This not to beleeue is eternall death and damnation or This euery soule that will liue must duly obserue of which sort the Articles of Christian faith and the Sacraments of the Church of Christ are all such things if Scripture did not comprehend the Church of God should not bee able to measure out the length and the breadth of that way wherein for euer she is to walke Heretiques and Schismatiques neuer ceasing some to abridge some to enlarge all to peruert and obscure the same But as for those things that are accessorie hereunto those things that so belong to the way of saluation as to alter them is no otherwise to chaunge that way then a path is chaunged by altering onely the vppermost face thereof which be it layd with grauell or set with grasse or paued with stone remaineth still the same path in such things because discretion may teach the Church what is conuenient we hold not the Church further tied herein vnto Scripture then that against Scripture nothing be admitted in the Church least that path which ought alwayes to be kept euen do thereby come to be ouer-growne with brambles and thornes If this be vnsound wherein doth the point of vnsoundnesse lye It is not that we make some things necessarie some things accessorie and appendent onely For our Lord and Sauiour himselfe doth make that difference by terminâ— iudgement and mercie and fidelitie with other things of like nature the greater and waightier matters of the lawe Is it then in that wee account Ceremonies wherein wee do not comprise Sacraments or any other the like substantiall duties in the exercise of Religion but onely such externall rites as are vsually annexed vnto Church-actions is it an ouersight that we recken these thinges and matters of gouernement in the number of things accessorie not things necessarie in such sort as hath beene declared Let them which therefore thinke vs blameable consider well their owne words Do they not plainely compare the one vnto garments which couer the body of the Church the other vnto rings braslets and iewels that onely adorne it the one to that food which the Church doth liue by the other to that which maketh her dyet liberall daintie and more delitious Is dainty fare a thing necessary to the sustenance or to the clothing of the body rich attire If not how can they vrge the necessity of that which themselues resemble by things not necessary Or by what construction shall any man liuing be able to make those comparisons true holding that distinction vntrue which putteth a difference betweene things of externall regiment in the Church and things necessarie vnto saluation 4 Now as it can be to nature no iniury that of her we say the same which diligent beholders of her workes haue obserued namely that she prouideth for all liuing creatures nourishment which may suffice that she bringeth foorth no kind of creature whereto she is wanting in that which is needfull although we do not so farre magnifie her exceeding bountie as to affirme that she bringeth into the world the sonnes of men adorned with gorgeous attire or maketh costly buildings to spring vp out of the earth for them So I trust that to mention what the Scripture of God leaueth vnto the Churches discretion in some things is not in any thing to impaire the honour which the Church of God yeeldeth to the sacred scriptures perfection Wherein seeing that no more is by vs maintained then onely that scripture must needs teach the Church whatsoeuer is in such sort necessarie as hath bene set downe and that it is no more disgrace for scripture to haue left a number of other things free to be ordered at the discretion of the Church then for nature to haue left it vnto the wit of man to deuise his owne attire and not to looke for it as the beasts of the field haue theirs If neither this can import nor any other proofe sufficient be brought foorth that we either will at any time or euer did affirme the sacred Scripture to comprehend no more then onely those bare necessaries if we acknowledge that as well for particular application to speciall occasions as also in other manifold respects infinite treasures of wisedome are ouer and besides aboundantly to be found in the holy Scripture yea that scarcely there is any noble part of knowledge worthie the minde of man but from thence it may haue some direction and light yea that athough there bee no necessitie it should of purpose prescribe any one particular forâ—â— of Church-gouernement yet touching the manner of gouerning in generall the precepts that Scripture setteth downe are not few and the examples many which it proposeth for all Church-gouernors euen in particularities to followe yea that those things finally which are of principall waight in the verie particular forme of Church-politie although not that forme which they imagine but that which we against them vphold are in the selfe same Scriptures conteined if all this bee willingly graunted by vs which are accused to pinne the word of God in so
narrow roome as that it should bee able to direct vs but in principall points of our Religion or as though the substance of Religion or some rude and vnfashioned matter of building the Church were vttered in them and those things left out that should pertaine to the forme and fashion of it let the cause of the accused bee referred to the accusers owne conscience and let that iudge whether this accusation be deserued where it hath bene layd 5 But so easie it is for euery man liuing to erre and so hard to wrest from any mans mouth the plaine acknowledgement of error that what hath beene once inconsiderately defended the same is commonly persisted in as long as wit by whetting it selfe is able to finde out any shift bee it neuer so sleight whereby to escape out of the handes of present contradiction So that it commeth here in to passe with men vnaduisedly fallen into errour as with them whose state hath no ground to vphold it but onely the helpe which by subtle conueyance they drawe out of casuall euents arising from day to day till at length they be cleane spent They which first gaue out that Nothing ought to be established in the Church which is not commanded by the word of God thought this principle plainely warranted by the manifest words of the lawe Ye shall put nothing vnto the word which I commaund you neither shall ye take ought therefrom that ye may keepe the commaundements of the Lord your God which I commaund you Wherefore hauing an eye to a number of rites and orders in the Church of England as marrying with a ring crossing in the one Sacrament kneeling at the other obseruing of festiuall dayes moe then onely that which is called the Lords day inioyning abstinence at certaine times from some kindes of meate churching of women after Child birth degrees taken by diuines in Vniuersities sundry Church-offices dignities and callings for which they found no commaundement in the holy Scripture they thought by the one onely stroke of that axiome to haue cut them off But that which they tooke for an Oracle being sifted was repeld True it is concerning the word of God whether it be by misconstruction of the sense or by falsification of the words wittingly to endeuour that any thing may seeme diuine which is not or any thing not seeme which is were plainely to abuse and euen to falsifie diuine euidence which iniury offered but vnto men is most worthily counted haâ—nous Which point I wish they did well obserue with whom nothing is more familiar then to plead in these causes The law of God The word of the Lord who notwithstanding when they come to alleage what word and what lawe they meane their common ordinarie practise is to quote by-speeches in some historicall narration or other and to vrge them as if they were written in most exact forme of law What is to adde to the lawe of God if this bee not When that which the word of God doth but deliuer historically we conster without any warrant as if it were legally meant and so vrge it further then we can proue that it was intended do we not adde to the lawes of God and make them in number seeme moe then they are It standeth vs vpon to be carefull in this case For the sentence of God is heauy against them that wittingly shall presume thus to vse the Scripture 6 But let that which they doe hereby intend bee graunted them let it once stand as consonant to reason that because wee are forbidden to adde to the lawe of God any thing or to take ought from it therefore wee may not for matters of the Church make any lawe more then is already set downe in Scripture who seeth not what sentence it shall enforce vs to giue against all Churches in the world in as much as there is not one but hath had many things established in it which though the Scripture did neuer commaund yet for vs to condemne were rashnesse Let the Church of God euen in the time of our Sauior Christ serue for example vnto all the rest In their domesticall celebration of the passeouer which supper they deuided as it were into two courses what Scripture did giue commaundement that betweene the first and the second he that was Chiefe should put off the residue of his garments and keeping on his feast-robe onely wash the feete of them that were with him What Scripture did command them neuer to lift vp their hands vnwasht in prayer vnto God which custome Aristaeus be the credite of the author more or lesse sheweth wherefore they did so religiously obserue What Scripture did commaund the Iewes euery festiuall day to fast till the sixt houre The custome both mentioned by Iosephus in the history of his owne life and by the words of Peter signified Tedious it were to rip vp all such things as were in that Church established yea by Christ himselfe and by his Apostles obserued though not commaunded any where in Scripture 7 Well yet a glosse there is to colour that paradoxe and notwithstanding all this still to make it appeare in shew not to be altogether vnreasonable And therefore till further reply come the cause is held by a feeble distinction that the commandements of God being either generall or speciall although there be no expresse word for euery thing in specialtie yet there are generall commaundements for all things to the end that euen such cases as are not in Scripture particularly mentioned might not be left to any to order at their pleasure onely with caution that nothing be done against the word of God and that for this cause the Apostle hath set downe in scripture foure generall rules requiring such things alone to be receiued in the Church as do best and neerest agree with the same rules that so all things in the Church may be appointed not onely not against but by and according to the word of God The rules are these Nothing scandalous or offensiue vnto any especially vnto the Church of God All things in order and with seemelinesse All vnto edification finally All to the glory of God Of which kind how many might be gathered out of the Scripture if it were necessary to take so much paines Which rules they that vrge minding thereby to proue that nothing may be done in the Church but what Scripture commaundeth must needs hold that they tye the Church of Christ no otherwise then onely because we find them there set downe by the finger of the holy Ghost So that vnlesse the Apostle by writing had deliuered those rules to the Church we should by obseruing them haue sinned as now by not obseruing them In the Church of the Iewes is it not graunted that the appointment of the hower for daily sacrifices the building of Synagogues throughout the land to heare the word of God and to pray in when they came not vp
Agrippa beleeuest thou the Prophets I know thou dost The questiō is how the bookes of the Prophets came to be credited of king Agrippa For what with him did authorize the Prophets the like with vs doth cause the rest of the scripture of God to be of credit Because we maintain that in scripture we are taught all things necessary vnto saluation hereupon very childishly it is by some demanded what scripture can teach vs the sacred authoritie of the scripture vpō the knowledge wherof our whole faith saluation dependeth As though there were any kind of science in the world which leadeth men into knowledge without presupposing a number of thinges alreadie knowne No science doth make knowne the first principles whereon it buildeth but they are alwaies either taken as plaine and manifest in themselues or as proued and granted already some former knowledge hauing made them euident Scripture teacheth al supernaturally reuealed truth without the knowledge wherof saluatiō cannot be attained The maine principle wherupon our beliefe of al things therin contained dependeth is that the scriptures are the oracles of God himselfe This in it selfe wee cannot say is euident For thē all men that heare it would acknowledge it in hart as they do when they heare that euery whole is more then any part of that whole because this in it selfe is euident The other we know that all do not acknowledge when they heare it There must be therefore some former knowledge presupposed which doth herein assure the hearts of all beleeuers Scripture teacheth vs that sauing truth which God hath discouered vnto the world by reuelation it presumeth vs taught otherwise that it self is diuine sacred The questiō thē being by what meanes we are taught this some answere that to learne it we haue no other way then only traditiō as namely that so we beleeue because both we from our predecessors they from theirs haue so receiued But is this inough That which al mens experience teacheth them may not in any wise be denied And by experience we all know that the first outward motiue leading men so to esteeme of the scripture is the authority of Gods church For whē we know the whole church of God hath that opiniō of the scripture we iudge it euen at the first an impudēt thing for any man bredde and brought vp in the Church to bee of a contrary mind without cause Afterwards the more we bestow our labor in reading or hearing the misteries thereof the more we find that the thing it selfe doth answer our receiued opinion concerning it So that the former inducement preuailing somwhat with vs before doth now much more preuaile when the very thing hath ministred farther reason If Infidels or Atheists chance at any time to call it in question this giueth vs occasion to sift what reason there is whereby the testimony of the church cōcerning scripture our own perswasiō which scripture it selfe hath confirmed may be proued a truth infallible In which case the ancient fathers being often constrained to shew what warrant they had so much to relie vpō the scriptures endeuored still to maintain the authority of the books of God by arguments such as vnbeleeuers thēselues must needs think reasonable if they iudged therof as they shuld Neither is it a thing impossible or greatly hard euen by such kind of proofes so to manifest cleere that point that no mā liuing shal be able to deny it without denying some apparent principle such as al men acknowledge to be true Wherefore if I beleeue the gospell yet is reason of singular vse for that it confirmeth me in this my beleefe the more If I do not as yet beleeue neuertheles to bring me to the number of beleeuers except reasō did somwhat helpe were an instrument which God doth vse vnto such purposes what should it boote to dispute with Infidels or godles persons for their conuersion perswasion in that point Neither can I thinke that when graue learned men do sometime hold that of this principle there is no proofe but by the testimony of the spirit which assureth our harts therin it is their meaning to exclude vtterly all force which any kind of reason may haue in that behalfe but I rather iucline to interpret such their speeches as if they had more expresly set downe that other motiues inducemēts be they neuer so strong consonāt vnto reason are notwithstanding vneffectual of thēselues to worke faith concerning this principle if the special grace of the holy ghost concur not to the inlightning of our minds For otherwise I doubt not but mē of wisdom iudgemēt wil grant that the Church in this point especially is furnished with reason to stop the mouthes of her impious aduersaries and that as it were altogether bootles to alleage against thē what the spirit hath taught vs so likewise that euen to our owne selues it needeth caution and explicatiō how the testimony of the spirit may be discerned by what meanes it may be known least mē think that the spirit of God doth testifie those things which the spirit of error suggesteth The operations of the spirit especially these ordinary which be cōmon vnto all true christian men are as we know things secret vndiscernable euen to the very soule where they are because their nature is of an other an higher kind thē that they cā be by vs perceiued in this life Wherfore albeit the spirit lead vs into all truth direct vs in all goodnes yet because these workings of the spirit in vs are so priuy secret we therfore stand on a plainer ground when we gather by reason frō the quality of things beleeued or done that the spirit of God hath directed vs in both then if we settle our selues to beleeue or to do any certaine particular thing as being moued thereto by the spirit But of this enough To go frō the books of scripture to the sense meaning therof because the sentēces which are by the Apostles recited out of the Psalms to proue the resurrectiō of Iesus Christ did not proue it if so be the prophet Dauid meant thē of himsef this expositiō therfore they plainly disproue shew by manifest reason that of Dauid the words of Dauid could not possibly be meant Exclude the vse of naturall reasoning about the sense of holy scripture concerning the articles of our faith then that the scripture doth concerne the articles of our faith who can assure vs That which by right exposition buildeth vp Christian faith being misconstrued breedeth error between true and false construction the difference reason must shew Can Christian men perform that which Peter requireth at their hands is it possible they should both beleeue be able without the vse of reason to render a reason of their beleefe a reason sound and sufficient to answer them that demaund it be they of the same faith with vs or enemies
therunto may we cause our faith without reason to appeare reasonable in the eyes of men This being required euen of learners in the schoole of Christ the duty of their teachers in bringing them vnto such ripenes must needes be somewhat more then only to read the sentences of scripture and then paraphrastically to scholie them to vary theÌ„ with sundry formes of speech without arguing or disputing about anything which they contain This method of teaching may coÌ„mend it selfe vnto the world by that easines facilitie which is in it but a law or a patterne it is not as some do imagine for all men to follow that will do good in the Church of Christ. Our Lord and Sauiour himselfe did hope by disputation to do some good yea by disputatioÌ„ not onely of but against the truth albeit with purpose for the truth That Christ should be the sonne of Dauid was truth yet against this truth our Lorde in the Gospell obiecteth If Christ be the son of Dauid how doth Dauid call him Lord There is as yet no way knowne how to dispute or to determine of things disputed without the vse of naturall reason If we please to adde vnto Christ their example who followed him as neere in all thinges as they could the Sermon of Paule and Barnabas set downe in the Actes where the people would haue offered vnto them sacrifice in that Sermon what is there but onely naturall reason to disproue their acte O men why doe you these thinges We are men euen subiect to the selfe same passions with you wee preach vnto you to leaue these vanities and to turne to the liuing God the God that hath not left himselfe without witnesse in that he hath done good to the world giuing raine and fruitfull seasons filling our heart with ioy and gladnesse Neither did they onely vse reason in winning such vnto Christian beleefe as were yet thereto vnconuerted but with beleeuers themselues they followed the selfesame course In that great and solemne assembly of beleeuing Iewes how doth Peter proue that the Gentiles were partakers of the grace of God as well as they but by reason drawne from those effectes which were apparently knowne amongst them God which knoweth hearts hath borne them witnesse in giuing vnto them the holy Ghost as vnto vs. The light therefore which the starre of naturall reason and wisedome casteth is too bright to be obscured by the mist of a word or two vttered to diminish that opinion which iustly hath beene receiued concerning the force and vertue thereof euen in matters that touch most nearely the principall duties of men and the glory of the eternall God In all which hitherto hath beene spoken touching the force and vse of mans reason in thinges diuine I must craue that I be not so vnderstood or coÌ„strued as if any such thing by vertue thereof could be done without the aide and assistance of Gods most blessed spirit The thing wee haue handled according to the question mooued about it which question is whether the light of reason be so pernitious that in deuising lawes for the church men oughâ— not by it to search what may be fit coÌ„uenient For this cause therfore we haue endeuoured to make it appeare how in the nature of reason it selfe there is no impedimeÌ„t but that the self-same spirit which reuealeth the things that god hath set down in his law may also be thoughâ— to aid direct men in finding out by the light of reason what lawes are expedient to be made for the guiding of his Church ouer and besides them that are in scripture Herein therfore we agree with those men by whom humane lawes are defined to be ordinances which such as haue lawfull authorisiâ— giuen them foâ— that purpose do probably draw from the lawes of nature God by discourse of reason aided with the influence of diuine grace And for that cause it is not said amisse touching Ecclesiasticall canons that by instinct of the holy Ghost they haue bin made and consecrated by the reuerend acceptation of all the world 9 Lawes for the church are not made as they should be vnles the makers follow such directioÌ„ as they ought to be guided by Wherin that scripture standeth noâ— the church of God in any stead of serueth nothing at aâ—â—o direct but may be let passe as needles to be consulted with we iudge it prophane impious and irreligious to thinke For although it were in vaine to make laws which the scripture hath already made because what we are already there coÌ„manded to do on our parts there resteth nothing but only that it be executed yet because both in that which we are commanded in concerneth the duty of the church by law to prouide that the loosenes and slacknes of men may not cause the commandements of God to be vnexecuted and a number of things there are for which the scripture hath not prouided by any law but left them vnto the carefull discretion of the Church we are to search how the Church in these cases may be well directed to make that prouision by lawes which is most conuenient c fit And what is so in these cases partly scripture and partly reason must teach to discerne Scripture comprehending examples lawes lawes some naturall and some positiue examples neither are there for al cases which require lawes to be made and wheâ— they are they can but direct as precedents onely Naturall lawes direct In such sorte that in all things wee must for euer doe according vnto them positiue so that against them in no case we may doe any thing as long as the will of God is that they should remaine in force Howbeit when scripture doth yeelde vs precedents how far forth they are to be followed when it giueth naturall lawes what particular order is thereunto most agreeable when positiue which way to make lawes vnrepugnant vnto them yea though all these should wanâ— yeâ— what kinde of ordinances would be most for that good of the Church which is aimed at al this must be by reason found out And therefore Tib refuse the conduct of the light of nature saith S. Augustine is not folly alone but accompanied with impietie The greatest amongst the Schoole diuines studying how to set downe by exact definition the nature of an humane lawe'â— of which nature all the Churches constitutions are found not which way better to do it thâ—n in these words Out of the precepâ—s of the law of nature as out of certaine coÌ„mon vndemonstrable principles mans reason doth necessarily proceede vnto certaine more particular determinations which particular determinations beeing found out according vnto the reason of man they haue the names of humane lawes so that such other conditions be therein kept as the making of lawes doth require that is if they whose authoritie is thereunto required do establish and publish them as lawes And the truth is that all our
change is requisite had bin worse when that which now is changed was instituted Otherwise God had not then left this to choose that neither would now reiect that to choose this were it not for some new grown occasion making that which hath bene better worse In this case therefore 〈…〉 not presume to change Gods ordinance but they yeeld thereunto requiring it selfe to be chaunged Against this it is obiected that to abrogate or innouate the gospel of Christ if mē do Angels should attempt it were most heynous and cursed sacriledge And the Gospell as they say containeth not only doctrine instructing men how they should beleeue but also precepts concerning the regiment of the Church Discipline therefore is a part of the Gospell and God being the author of the whole Gospel as well of discipline as of doctrine it cānot be but that both of them haue a common cause So that as we are to beleeue for euer the articles of euangelicall doctrine so the precepts of discipline we are in like sort bound for euer to obserue Touching points of doctrine as for example the vnity of God the trinitie of persons saluation by Christ the resurrection of the body life euerlasting the iudgement to come and such like they haue bene since the first houre that there was a Church in the world and till the last they must be beleeued But as for matters of regiment they are for the most part of another nature To make new articles of faith and doctrine no man thinketh it lawfull new lawes of gouernment what common wealth or Church is there which maketh not either at one time or another The rule of faith saith Tertullian is but one and that alone immoueable and impossible to be framed or cast anew The law of outward order polity not so There is no reason in the world wherfore we should esteeme it as necessary alwayes to do as alwayes to beleeue the same things seeing euery man knoweth that the matter of faith is constant the matter contrariwise of action daily changeable especially the matter of action belonging vnto Church polity Neither than I find that men of soundest iudgement haue any otherwise taught then that articles of beliefe and things which all men must of necessity do to the end they may be saued are either expresly set downe in Scripture or else plainly thereby to be gathered But touching things which belong to discipline outward politie the Church hath authority to make canons laws decrees euen as we reade that in the Apostles times it did Which kind of lawes for as much as they are not in themselues necessary to saluation may after they are made be also changed as the difference of times or places shall require Yea it is not denied I am sure by themselues that certaine things in discipline are of that nature as they may be varied by times places persons and other the like circumstances Whereupon I demaund are those changeable points of discipline commaunded in the word of God or no If they be not commanded and yet may be receiued in the Church how can their former position stand cōdemning all things in the Church which in the word are not commanded If they be commaunded and yet may suffer change how can this later stand affirming all things immutable which are commanded of God Their distinction touching matters of substance and of circumstance though true will not serue For be they great things or be they small if God haue commaunded them in the Gospell and his commanding them in the Gospell do make them vnchangeable there is no reason we should more change the one then we may the other If the authority of the maker do proue vnchangeablenesse in the lawes which God hath made then must al laws which he hath made be necessarily for euer permanēt though they be but of circumstance only and not of substance I therfore conclude that neither Gods being author of lawes for gouernment of his Church nor his cōmitting them vnto Scripture is any reason sufficient wherefore all Churches should for euer be bound to keepe them without chaunge But of one thing we are here to giue them warning by the way For whereas in this discourse we haue oftentimes profest that many parts of discipline or Church politie are deliuered in Scripture they may perhaps imagine that we are driuē to cōfesse their discipline to be deliuered in scripture and that hauing no other meanes to auoid it we are faine to argue for the changeablenesse of lawes ordained euen by God himselfe as if otherwise theirs of necessitie should take place and that vnder which we liue be abandoned There is no remedie therefore but to abate this error in them and directly to let them know that if they fall into any such conceit they do but a little flatter their owne cause As for vs we thinke in no respect so highly of it Our perswasion is that no age euer had knowledged of it but onely ours that they which defend it deuised it that neither Christ nor his Apostles at any time taught it but the contrary If therefore we did seeke to maintaine that which most aduantageth our owne cause the very best way for vs and the strongest against them were to hold euen as they do that in Scripture there must needs be foūd some particular forme of Church-polity which God hath instituted and which for that very cause belongeth to all Churches to all times But with any such partiall eye to respect our selues and by cunning to make those things seeme the truest which are the fittest to serue our purpose is a thing which we neither like nor meane to follow Wherefore that which we take to be generally true concerning the mutability of lawes the same we haue plainely deliuered as being perswaded of nothing more then we are of this that whether it be in matter of speculation or of practise no vntruth can possibly auaile the patrone and defendor long and that things most truly are likewise most behoouefully spoken 11. This we hold and graunt for truth that those very lawes which of their own nature are changeable be notwithstāding vncapable of change if he which gaue them being of authority so to do forbid absolutely to change thē neither may they admit alteratiō against the will of such a law maker Albeit therfore we do not find any cause why of right there should be necessarily an immutable forme set downe in holy scripture neuerthelesse if indeed there haue bene at any time a Church-politie so set downe the change whereof the sacred scripture doth forbid surely for mē to alter those lawes which God for perpetuity hath established were presumption most intollerable To proue therfore that the wil of Christ was to establish laws so permanent and immutable that in any sort to alter them cannot but highly offend God thus they reason First if Moses being but a seruant in
but that concerning the points which hitherto haue beene disputed of they must agree that they haue molested the Church with needelesse opposition and henceforward as we said before betake themselues wholly vnto the triall of particulars whether euery of those thinges which they esteeme as principall be eyther so esteemed of or at all established for perpetuitie in holy scripture and whether any particular thing in our Church-politie bee receiued other then the scripture alloweth of eyther in greater thinges or in smaller The matters wherein Church-politie is conuersant are the publique religious duties of the Church as the administration of the word and sacraments prayers spirituall censures and the like To these the Church standeth alwayes bound Lawes of politie are laws which appoint in what maner these duties shal be performed In performance whereof because all that are of the Church cannot ioyntly and equally worke the first thing in politie required is a difference of persons in the Church without which difference those functions cannot in orderly sort bee executed Hereupon we hold that Gods clergie are a state which hath bene and will be as long as there is a Church vpō earth necessarie by the plaine word of God himselfe a state whereunto the rest of Gods people must be subiect as touching things that appertaine to their soules health For where politie is it cannot but appoint some to be leaders of others and some to be led by others If the blind leade the blind they both perish It is with the clergie if their persons be respected euen as it is with other men their qualitie many times farre beneath that which the dignitie of their place requireth Howbeit according to the order of politie they being the lightes of the world others though better and wiser must that way be subiect vnto them Againe for as much as where the clergie are any great multitude order doth necessarily require that by degrees they be distinguished wee holde there haue euer bene and euer ought to be in such case at least wise two sorts of Ecclesiasticall persons the one subordinate vnto the other as to the Apostles in the beginning and to the Bishops alwaies since wee finde plainely both in scripture and in all Ecclesiasticall records other ministers of the word and sacraments haue bene Moreouer it cannot enter into any mans conceipt to thinke it lawfull that euery man which listeth should take vpon him charge in the Church and therefore a solemne admittance is of such necessitie that without it there can be no church-politie A number of particularities there are which make for the more conuenient being of these principall perpetuall parts in Ecclesiasticall politie but yet are not of such constant vse and necessitie in Gods Church Of this kind are times and places appointed for the exercise of religion specialties belonging to the publike solemnitie of the word the sacraments and praier the enlargement or abridgement of functions ministeriall depending vpon those two principall before mentioned to conclude euen whatsoeuer doth by way of formalitie circumstance concerne any publique action of the Church Now although that which the scripture hath of thinges in the former kind be for euer permanent yet in the later both much of that which the scripture teacheth is not alwaies needfull and much the Church of God shall alwaies neede which the scripture teacheth not So as the forme of politie by thē set downe for perpetuitie is three waies faultie Faultie in omitting some things which in scripture are of that nature as namely the difference that ought to bee of Pastors when they grow to any great multitude faultie in requiring Doctors Deacons Widowes and such like as thinges of perpetuall necessitie by the law of God which in truth are nothing lesse faultie also in vrging some thinges by scripture immutable as their Layelders which the scripture neither maketh immutable nor at all teacheth for any thing either we can as yet find or they haue hitherto beene able to proue But hereof more in the bookes that followe As for those maruellous discourses wherby they aduenture to argue that God must needs haue done the thing which they imagine was to be done I must confesse I haue often wondred at their exceeding boldnesse herein When the question is whether God haue deliuered in scripture as they affirme he hath a complet particular immutable forme of Church-politie why take they that other both presumptuous and superfluous labour to proue he should haue done it there being no way in this case to proue the deede of God sauing only by producing that euidence wherein he hath done it But if there be no such thing apparent vpon record they do as if one should demaund a legacie by force and vertue of some written testament wherein there being no such thing specified hee pleadeth that there it must needes be and bringeth argumēts from the loue or good-will which alwaies the testatour bore him imagining that these or the like proofes will conuict a testament to haue that in it which other mē can no where by reading find In matters which concerne the actions of God the most dutiful way on our part is to search what God hath done and with meeknes to admire that rather thē to dispute what he in congruitie of reason ought to do The waies which he hath whereby to do all things for the greatest good of his Church are mo in number thē we can search other in nature thē that we should presume to determine which of many should be the fittest for him to choose till such time as we see he hath chosen of many some one which one wee then may boldly conclude to be the fittest because he hath taken it before the rest When we doe otherwise surely we exceede our bounds who and where we are we forget and therefore needfull it is that our pride in such cases be controld and our disputes beaten backe with those demands of the blessed Apostle How vnsearchable are his iudgements and his waies past finding out Who hath knowne the minde of the Lord or who was his counsellor The fourth Booke Concerning their third assertion that our forme of Church-politie is corrupted with popish orders rites and ceremonies banished out of certaine reformed Churches whose example therein we ought to haue followed The matter conteined in this fourth Booke 1 HOw great vse ceremonies haue in the Church 2 The first thing they blame in the kinde of our ceremonies is that wee haue not in them auncient Apostolicall simplicitie but a greater pompe statelinesse 3 The second that so many of them are the same which the Church of Rome vseth and the reasons which they bring to proue them for that cause blame worthy 4 How when they go about to expound what popish ceremonies they meane they contradict their owne arguments against popish ceremonies 5 An answere to the argument whereby they would proue that sith wee allow the customes
ministrie should be vtterly taken away and their estate made againe dependent vpon the voluntary deuotion of men In these thinges they easily perceiue how vnfit that were for the present which was for the first age conuenient enough The faith zeale godlines of former times is worthily had in honour but doth this proue that the orders of the Church of Christ must bee still the selfesame with theirs that nothing may be which was not then or that nothing which then was may lawfully since haue ceased They who recall the Church vnto that which was at the first must necessarily set boundes and limits vnto their speeches If any thing haue bene receiued repugnant vnto that which was first deliuered the first things in this case must stand the last giue place vnto them But where difference is without repugnancie that which hath bene can be no preiudice to that which is Let the state of the people of God when they were in the house of bondage and their maner of seruing God in a strange land be compared with that which Canaan and Ierusalem did afford and who seeth not what huge difference there was betweene them In Aegypt it may be they were right glad to take some corner of a poore cottage there to serue God vpon their knees peraduenture couered in dust and strawe sometimes Neither were they therefore the lesse accepted of God but he was with them in all their afflictions and at the length by working their admirable deliuerance did testifie that they serued him not in vaine Notwithstanding in the very desert they are no sooner possest of some little thing of their owne but a tabernacle is required at their handes Beeing planted in the land of Canaan and hauing Dauid to be their King when the Lord had giuen him rest from all his enemies it greeued his religious minde to consider the growth of his owne estate and dignitie the affaires of religion continuing still in the former manner Beholde now I dwell in an house of Cedar trees and the Arke of God remaineth still within curtaines What hee did purpose it was the pleasure of God that Salomon his sonne should performe and performe it in maner suteable vnto their present nor their auncient estate and condition For which cause Salomon writeth vnto the King of Tyrus The house which I build is great and wonderfull for great is our God aboue all Gods Whereby it clearely appeareth that the orders of the Church of God may bee acceptable vnto him as well being framed sutable to the greatnes and dignitie of later as when they keepe the reuerend simplicitie of aunciente◠times Such dissimilitude therefore betweene vs and the Apostles of Christ in the order of some outward things is no argument of default 3 Yea but wee haue framed our selues to the customes of the Church of Rome our orders and ceremonies are Papisticall It is espied that our Church-founders were not so carefull as in this matter they should haue bene but contented themselues with such discipline as they took from the Church of Rome Their error we ought to reforme by abolishing all Popish orders There must bee no communion nor fellowship with Papistes neither in doctrine ceremonies nor gouernment It is not enough that wee are deuided from the Church of Rome by the single wall of doctrine reteining as we do part of their ceremonies and almost their whole gouernment but gouernment or ceremonies or whatsoeuer it be which is popish away with it This is the thing they require in vs the vtter relinquishment of all thinges popish Wherein to the ende wee may answer them according vnto their plaine direct meaning and not take aduantage of doubtfull speech whereby controuersies growe alwaies endlesse their maine position being this that nothing should bee placed in the Church but what God in his word hath commaunded they must of necessitie holde all for popish which the Church of Rome hath ouer and besides this By popish orders ceremonies and gouernment they must therefore meane in euery of these so much as the church of Rome hath embraced without commandement of Gods word so that whatsoeuer such thing we haue if the Church of Rome haue it also it goeth vnder the name of those thinges that are Popish yea although it be lawfull although agreeable to the word of God For so they plainely affirme saying Although the formes and ceremonies which they the Church of Rome vsed were not vnlawfull and that they contained nothing which is not agreeable to the word of God yet notwithstanding neither the word of God nor reason nor the examples of the eldest Churches both Iewish and Christian do permit vs to vse the same formes and ceremonies being neither commanded of God neither such as there may not as good as they and rather better be established The question therefore is whether we may follow the Church of Rome in those orders rites and ceremonies wherein wee doe not thinke them blameable or else ought to deuise others and to haue no conformitie with them no not as much as in these thinges In this sense and construction therefore as they affirme so we denie that whatsoeuer is popish wee ought to abrogate Their arguments to proue that generally all popish orders and ceremonies ought to be cleane abolished are in summe these First whereas wee allow the iudgement of Saint Augustine that touching those thinges of this kinde which are not commaunded or forbidden in the scripture wee are to obserue the custome of the people of God and decree of our forefathers how can we retaine the customes and constitutions of the Papistes in such things who were neither the people of God nor our forefathers Secondly although the formes and ceremonies of the Church of Rome were not vnlawfull neither did containe any thing which is not agreeable to the word of God yet neither the worde of God nor the example of the Eldest Churches of God nor reason doe permit vs to vse the same they being heretiques and so neare about vs and their orders beeing neither commaunded of God nor yet such but that as good or rather better may be established It is against the word of God to haue conformitie with the Church of Rome in such things as appeareth in that the wisdome of God hath thought it a good way to keepe his people from infection of Idolatry and superstition by seuering them from idolaters in outward ceremonies and therefore hath forbidden them to doe thinges which are in themselues very lawfull to be done And further whereas the Lorde was carefull to seuer them by ceremonies from other nations yet was he not so careful to seuer them from any as from the Aegyptians amongst whom they liued and from those nations which were next neighbours vnto them because from thē was the greatest feare of infection So that following the course which the wisdom of God doth teach it were more safe for
other might haue But then must they shewe some commission wherby they are authorized to sit as iudges and we required to take their iudgement for good in this case Otherwise their sentences will not be greatly regarded when they oppose their Me thinketh vnto the orders of the Church of England as in the question about surplesses one of them doth If we looke to the colour blacke me thinketh is more decent if to the forme a garment downe to the foote hath a great deale more cōlinesse in it If they thinke that we ought to proue the ceremonies cōmodious which we haue reteined they do in this point very greatly deceiue themselues For in all right equity that which the Church hath receiued held so long for good that which publique approbation hath ratified must cary the benefit of presumption with it to be accompted meet and conuenient They which haue stood vp as yesterday to challenge it of defect must proue their challenge If we being defendants do answer that the ceremonies in question are godly comely decent profitable for the Church their reply is childish vnorderly to say that we demaund the thing in question shew the pouerty of our cause the goodnes wherof we are faine to begge that our aduersaries would graunt For on our part this must be the aunswere which orderly proceeding doth require The burthen of prouing doth rest on them In them it is friuolous to say we ought not to vse bad ceremonies of the Church of Rome and presume all such bad as it pleaseth themselues to dislike vnlesse we can perswade them the contrary Besides they are herin opposite also to themselues For what one thing is so common with thē as to vse the custome of the Church of Rome for an argument to proue that such such ceremonies cānot be good profitable for vs in as much as that church vseth them Which vsual kind of disputing sheweth that they do not disallow onely those Romish ceremonies which are vnprofitable but count all vnprofitable which are Romish that is to say which haue bene deuised by the Church of Rome or which are vsed in that Church and not prescribed in the word of God For this is the onely limitation which they can vse sutable vnto their other positions And therefore the cause which they yeeld why they hold it lawfull to reteine in Doctrine and in Discipline some things as good which yet are common to the Church of Rome is for that those good things are perpetual commandements in whose place no other can come but ceremonies are changeable So that their iudgement in truth is that whatsoeuer by the word of God is not changeable in the Church of Rome that Churches vsing is a cause why reformed Churches ought to change it and not to thinke it good or profitable And least we seeme to father any thing vpon them more thē is properly their owne let them reade euen their owne words where they complaine that we are thus constrained to be like vnto the Papists in Any their ceremonies yea they vrge that this cause although it were alone ought to moue them to whom that belongeth to do thē away for as much as they are their ceremonies and that the B. of Salisbury doth iustifie this their complaint The clause is vntrue which they adde concerning the B. of Salisbury but the sentence doth shew that we do them no wrōg in setting downe the state of the question betweene vs thus Whether we ought to abolish out of the Church of England all such orders rites and ceremonies as are established in the Church of Rome and are not prescribed in the word of God For the affirmatiue whereof we are now to answer such proofes of theirs as haue bene before alleaged 5 Let the Church of Rome be what it will let them that are of it be the people of God and our fathers in the Christian faith or let them be otherwise hold them for Catholiques or hold them for heretiques it is not a thing either one way or other in this present question greatly material Our conformity with thē in such things as haue bene proposed is not proued as yet vnlawfull by all this S. Augustine hath said yea and we haue allowed his saying That the custome of the people of God and the decrees of our forefathers are to be kept touching those things wherof the scripture hath neither one way nor other giuen vs any charge What then Doth it here therfore follow that they being neither the people of God nor our forefathers are for that cause in nothing to be followed This consequent were good if so be it were graunted that onely the custome of the people of God the decrees of our forefathers are in such case to be obserued But then should no other kind of later laws in the church be good which were a grosse absurdity to think S. Augustines speech therefore doth import that where we haue no diuine precept if yet we haue the custome of the people of God or a decree of our forefathers this is a law and must be kept Notwithstanding it is not denied but that we lawfully may obserue the positiue constitutions of our owne Churches although the same were but yesterday made by our selues alone Nor is there any thing in this to proue that the Church of England might not by law receiue orders rites or customes from the Church of Rome although they were neither the people of God nor yet our forefathers How much lesse when we haue receiued from them nothing but that which they did themselues receiue from such as we cannot deny to haue bene the people of God yea such as either we must acknowledge for our owne forefathers or else disdaine the race of Christ 6 The rites and orders wherein we follow the Church of Rome are of no other kind thē such as the Church of Geneua it selfe doth follow thē in We follow the church of Rome in moe things yet they in some things of the same nature about which our present controuersie is so that the difference is not in the kind but in the number of rites only wherein they and we do follow the Church of Rome The vse of wafer-cakes the custom of godfathers godmothers in baptisme are things not commanded nor forbidden in scripture things which haue bene of old are reteined in the Church of Rome euen at this very hower Is conformity with Rome in such things a blemish vnto the Church of England vnto Churches abroad an ornament Let thē if not for the reuerence they ow vnto this Church in the bowels wherof they haue receiued I trust that pretious and blessed vigor which shall quicken thē to eternall life yet at the leastwise for the singular affection which they do beare towards others take heed how they strike least they wound whom they would not For vndoubtedly it cutteth deeper thē they
of dissimilitude betweene the people of God the heathen nations about theÌ„ was any more the cause of forbidding them to put on garments of sundry stuffe then of charging them withall not to sow their fields with mesline or that this was any more the cause of forbidding them to eate swines flesh then of charging them withall not to eate the flesh of Eagles Haukes and the like Wherefore although the Church of Rome were to vs as to Israell the Aegyptians and Cananites were of old yet doth it not follow that the wisedome of God without respect doth teach vs to erect betweene vs and them a partition wall of difference in such things indifferent as haue bene hitherto disputed of 7 Neither is the example of the eldest Churches a whit more auaileable to this purpose Notwithstanding some fault vndoubtedly there is in the very resemblance of Idolaters Were it not some kind of blemish to be like vnto Infidels and Heathens it would not so vsually be obiected men would not thinke it any aduantage in the causes of Religion to be able therewith iustly to charge their aduersaries as they do Wherefore to the ende that it may a little more plainely appeare what force this hath and how farre the same extendeth we are to note howe all men are naturally desirous that they may seeme neither to iudge not to do â—misse because euery errour and offenceâ—s staine to the beauty of nature for which cause it blusheth thereat but glorieth in the contrary From thence it riseth that they which disgrace or depresse the credit of others do it either in bothe or in one of these To haue bene in either directed by a weake and vnperfect rule argueth imbecillity and imperfection Men being either led by reason or by imitation of other mens example if their persons be odious whose example we choose to follow as namely if we frame our opinions to that which condemned heretiques thinke or direct our actions according to that which is practised and done by them it lieth as an heauy preiudice against vs vnlesse somewhat mightier then their bare example did moue vs to thinke or do the same things with theÌ„ Christian meÌ„ therfore hauing besides the common light of all men so great helpe of heauenly directions from aboue together with the lampes of so bright examples as the Church of God doth yeeld it cannot but worthily seeme reprochfull for vs to leaue both the one and the other to become disciples vnto the most hatefull sort that liue to do as they do onely because we see their example before vs and haue a delight to follow it Thus we may therefore safely conclude that it is not euill simply to concurre with the Heathens either in opinion or in action and that conformitie with them is onely then a disgrace when either we follow them in that they thinke and do amisse or followe them generally in that they do without other reason then only the liking we haue to the paterne of their example which liking doth intimate a more vniuersall approbation of them then is allowable Faustus the Manichey therfore obiecting against the Iewes that they forsooke the Idols of the Gentiles but their temples oblations Altars and Priesthoods and all kinds of ministery of holy things they exercised euen as the Gentiles did yea more superstitiously a great deale against the Catholike Christians likewise that betweene them and the Heathens there was in many things little difference From them sayth Faustus ye haue learned to hold that one onely God is the Author of all their sacrifices ye haue turned into feasts of charitie their idols into Martyrs whom ye honour with the like religious offices vnto theirs the ghosts of the dead ye appease with wine and delicates the festiuall dayes of the Nations ye celebrate together with them and of their kind of life ye haue verily changed nothing S. Augustines defence in behalfe of bothe is that touching the matters of action Iewes Catholique Christians were free froÌ„ the Gentiles faultines euen in those things which were obiected as tokens of their agreemeÌ„t with the Gentiles concerning their consent in opinion they did not hold the same with Gentils because Gentils had so taught but because heauen earth had so witnessed the same to be truth that neither the one sort could erre in being fully perswaded thereof nor the other but erre in case they should not consent with them In things of their owne nature indifferent if either CouÌ„cels or particular meÌ„ haue at any time with sound iudgement misliked conformity betweene the Church of God Infidels the cause therof hath bin somwhat else then only affectation of dissimilitude They saw it necessary so to do in respect of some speciall accident which the Church being not alwaies subiect vnto hath not stil cause to do the like For exaÌ„ple in the dangerous daies of trial wherein there was no way for the truth of Iesus Christ to triumph ouer infidelitie but through the constancy of his Saints whom yet a naturall desire to saue themselues from the flame might peraduenture cause to ioyne with Pagans in externall customes too farre vsing the same as a cloake to conceale themselues in and a mist to darken the eyes of Infidels withall for remedy hereof those lawes it might be were prouided which forbad that Christians should decke their houses with boughes as the Pagans did vse to do or rest those festiuall dayes whereon the Pagans rested or celebrate such feasts as were though not Heathenish yet such that the simpler sort of Heathens might be beguiled in so thinking theÌ„ As for Tertullians iudgement concerning the rites and orders of the Church no man hauing iudgement can be ignorant how iust exceptions may be taken against it His opinion touching the Catholike Church was as vnindifferent as touching our Church the opinion of them that fauour this pretended reformation is He iudged all them who did not Montanize to be but carnally minded he iudged them still ouer-abiectly to fawne vpon the Heathens and to curry fauour with Infidels Which as the Catholique Church did well prouide that they might not do indeed so Tertullian ouer-often through discontentment carpeth iniuriously at them as though they did it euen when they were free from such meaning But if it were so that either the iudgement of those counsels before alleaged or of Tertullian himselfe against the Christians are in no such consideration to be vnderstood as we haue mentioned if it were so that men are condemned as well of the one as of the other onely for vsing the ceremonies of a religion contrary vnto their owne that this cause is such as ought to preuaile no lesse with vs then with them shall it not follow that seeing there is still betweene our religion and Paganisme the selfe same contrarietie therefore we are still no lesse rebukeable if we now decke our houses with
the Church of Rome hath being not found in the word of God If we thinke this to extreme they reply that to draw meÌ„ froÌ„ great excesse it is not amisse though we vse them vnto somewhat lesse then is competent that a crooked stick is not stieightned vnlesse it be bent as farre on the cleane contrary side that so it may settle it selfe at the length in a middle estate of euennes between both But how can these coÌ„parisons stand them in any steed When they vrge vs to extreme opposition against the Church of Rome do they meane we should be drawne vnto it onely for a time and afterwards returne to a mediocrity or was it the purpose of those reformed churches which vtterly abolished all popish ceremonies to come in the end back againe to the middle point of euennesse and moderation Then haue we conceiued amisse of their meaning For we haue alwaies thought their opinion to be that vtter inconformity with the Church of Rome was not an extremity wherunto we should be drawne for a time but the very mediocrity it selfe wherein they meant we should euer continue Now by these comparisons it seemeth cleane contrarie that howsoeuer they haue bent themselues at first to an extreme contrariety against the Romish Church yet therin they wil continue no longer then only till such time as some more moderate course for establishmeÌ„t of the Church may be concluded Yea albeit this were not at the first their intent yet surely now there is great cause to leade theÌ„ vnto it They haue seene that experience of the former policie which may cause the authors of it to hang downe their heads When Germany had strickeÌ„ off that which appeared corrupt in the doctrine of the Church of Rome but seemed neuerthelesse in discipline still to reteine therewith very great conformitie Fraunce by that rule of policie which hath bene before mentioned tooke away the Popish orders which Germany did reteine But processe of time hath brought more light vnto the world whereby men perceiuing that they of the religion in France haue also reteined some orders which were before in the Church of Rome and are not commaunded in the word of God there hath arisen a sect in England which following still the very selfe same rule of policie seeketh to reforme euen the French reformation and purge out from thence also dregs of Popery These haue not taken as yet such roote that they are â—able to establish any thing But if they had what would spring out of their stocke and how farre the vnquiet wit of man might be caried with rules of such policie God doth know The triall which we haue liued to see may somewhat teach vs what posteritie is to feare But our Lord of his infinite mercie auert whatsoeuer euill our swaruings on the one hand or on the other may threaten vnto the state of his Church 9 That the Church of Rome doth hereby take occasion to blaspheme and to say our religion is not able to stand of it selfe vnlesse it leane vpon the staffe of their Ceremonies is not a matter of so great momeÌ„t that it did need to be obiected or doth deserue to receiue answer The name of blasphemy in this place is like the shoe of Hercules on a childs foote If the Church of Rome do vse any such kind of silly exprobration it is no such ougly thing to the eare that we should thinke the honour and credite of our religion to receiue thereby any great wound They which hereof make so perilous a matter do seeme to imagine that we haue erected of late a frame of some new religion the furniture whereof we should not haue borrowed from our enemies least they relieuing vs might afterwards laugh and gibe at our pouerty whereas in truth the Ceremonies which we haue taken from such as were before vs are not things that belong to this or to that sect but they are the auncient rites and customes of the Church of Christ whereof our selues being a part we haue the selfe same interest in them which our fathers before vs had from whom the same are descended vnto vs. Againe in case we had bene so much beholding priuately vnto them doth the reputation of one Church stand by saying vnto another I need thee not If some should be so vrine and impotent as to marre a benefite with reprochfull vpbraiding where at the least they suppose themselues to haue bestowed some good turne yet surely a wise bodies part it were not to put out his fire because his fond and foolish neighbour from whom he borrowed peraduenture wherewith to kindle it might happily cast him therewith in the teeth saying were it not for me thou wouldest freeze and not be able to heate thy selfe As for that other argument deriued from the secret affection of Papists with whom our conformitie in certaine Ceremonies is sayd to put them in great hope that their whole religion in time will haue reentrance and therefore none are so clamorous amongst vs for the obseruation of these Ceremonies as Papists and such as Papists suborne to speake for them whereby it clearely appeareth how much they reioyce how much they triumph in these things our aunswere hereunto is still the same that the benefite we haue by such ceremonies ouerweigheth euen this also No man which is not exceeding partiall can well deny but that there is most iust cause wherefore we should be offended greatly at the Church of Rome Notwithstanding at such times as we are to deliberate for our selues the freer our minds are from all distempered affections the sounder better is our iudgemeÌ„t When we are in a fretting mood at the Church of Rome and with that angry disposition enter into any cogitation of the orders rites of our Church taking particular suruey of them we are sure to haue alwayes one eye fixed vpon the countenance of our enemies and according to the blith or heauy aspect thereof our other eye sheweth some other sutable token either of dislike or approbation towards our owne orders For the rule of our iudgement in such case being onely that of Homer This is the thing which our enemies would haue what they seeme contented with euen for that very cause we reiect there is nothing but it pleaseth vs much the better if we espy that it gauleth them Miserable were the state condition of that Church the waighty affaires whereof should be ordered by those deliberations wherein such an humor as this were perdominant We haue most heartily to thanke God therefore that they amongst vs to whom the first consultations of causes of this kind fell were men which aiming at another marke namely the glorie of God and the good of this his Church tooke that which they iudged thereunto necessary not reiecting any good or conuenient thing onely because the Church of Rome might perhaps like it If we haue that which is meere and right although
they be glad we are not to enuie them this their solace we do not thinke it a duty of ours to be in euery such thing their tormentors And whereas it is said that Popery for want of this vtter extirpation hath in some places taken roote and florished againe but hath not beene able to reestablish it selfe in any place after prouision made against it by vtter euacuation of all Romish ceremonies and therefore as long as we hold any thing like vnto them we put them in some more hope then if all were taken away as we deny not but this may be true so being of two euils to chuse the lesse we hold it better that the friends and fauorers of the Church of Rome should be in some kind of hope to haue a corrupt religion restored then both we and they conceiue iust feare least vnder colour of rooting out Popery the most effectuall meanes to beare vp the state of religion be remooued and so a way made either for Paganisme or for extreme barbāritie to enter If desire of weakening the hope of others should turne vs away from the course we haue taken how much more the care of preuenting our owne feare withhold vs from that wee are vrged vnto Especially seeing that our owne feare we knowe but wee are not so certaine what hope the rites and orders of our Church haue bred in the hearts of others For it is no sufficient argument thereof to say that in maintaining and vrging these ceremonies none are so clamorous as Papists and they whom Papists suborne this speech being more hard to iustifie then the former and so their proofe more doubtfull then the thing it selfe which they proue He that were certaine that this is true must haue marked who they be that speake for Ceremonies he must haue noted who amongst them doth speake oftnest or is most earnest he must haue bene both acquainted throughly with the religion of such and also priuy what conferences or compacts are passed in secret betweene them and others which kinds of notice are not wont to be vulgar and common Yet they which alleage this would haue it taken as a thing that needeth no proofe a thing which all men know and see And if so be it were graunted them as true what gaine they by it Sundry of them that be Popish are eger in maintenance of Ceremonies Is it so strange a matter to find a good thing furthered by ill men of a sinister intent and purpose whose forwardnesse is not therefore a bridle to such as fauour the same cause with a better and sincerer meaning They that seeke as they say the remouing of all Popish orders out of the Church and reckon the state of Bishop in the number of those orders do I doubt not presume that the cause which they prosecute is holy Notwithstanding it is their owne ingenuous acknowledgement that euen this very cause which they terme so often by an excellency The Lords cause is gratissima most acceptable vnto some which hope for pray and spoile by it and that our age hath store of such and that such are the very sectaries of Dionysius the famous Atheist Now if hereupon we should vpbraide them with irreligious as they do vs with superstitious fauourers if we should follow them in their owne kind of pleading and say that the most clamorous for this pretended reformation are either Atheists or else proctors suborned by Atheists the answer which herein they would make vnto vs let them apply vnto themselues and there an end For they must not forbid vs to presume or cause in defence of our Church-orders to be as good as theirs against them till the contrary be made manifest to the world 10 In the meane while sory we are that any good and godly mind should be grieued with that which is done But to remedy their griefe lieth not so much in vs as in themselues They do not wish to be made glad with the hurt of the Church and to remoue all out of the Church whereat they shew themselues to be sorrowfull would be as we are perswaded hurtfull if not pernitious thereunto Till they be able to perswade the contrary they must and will I doubt not find out some other good meanes to cheere vp themselues Amongst which meanes the example of Geneua may serue for one Haue not they the old Popish custome of vsing Godfathers and Godmothers in Baptisme the old Popish custome of administring the blessed Sacrament of the holy Eucharist with Wafer cakes Those thing◠the godly there can digest Wherefore should not the godly here learne to do the like both in them and in the rest of the like nature Some further meane peraduenture it might be to asswage their griefe if so be they did cōsider the reuenge they take on them which haue bene as they interpret it the workers of their continuance in so great griefe so long For if the maintenance of Ceremonies be a corrosiue to such as oppugne them vndoubtedly to such as mainteine them it can be no great pleasure when they behold how that which they reuerence is oppugned And therefore they that iudge themselues Martyrs when they are grieued should thinke withall what they are when they grieue For we are still to put them in mind that the cause doth make no difference for that it must be presumed as good at the least on our part as on theirs till it be in the end decided who haue stood for truth and who for error So that till then the most effectuall medicine and withall the most sound to ease their griefe must not be in our opinion the taking away of those things whereat they are grieued but the altering of that perswasion which they haue concerning the same For this we therefore both pray and labour the more because we are also perswaded that it is but conceipt in them to thinke that those Romish Ceremonies whereof we haue hetherto spoken are like leprous clothes infectious vnto the Church or like soft and gentle poysons the venome whereof being insensibly pernicious worketh death and yet is neuer felt working Thus they say but because they say it onely and the world hath not as yet had so great experience of their art in curing the diseases of the Church that the bare authoritie of their word should perswade in a cause so waightie they may not thinke much if it be required at their hands to shewe first by what meanes so deadly infection can growe from similitude betweene vs and the Church of Rome in these thinges indifferent Secondly for that it were infinite if the Church should prouide against euery such euill as may come to passe it is not sufficient that they shewe possibilitie of dangerous euent vnlesse there appeare some likelihood also of the same to follow in vs except we preuent it Nor is this inough vnlesse it be moreouer made plaine that there is no good and
or Laitie eate the vnleauened of the Iewes nor enter into any familiaritie with them nor send for them in sicknes nor take phisicke at their haÌ„ds nor as much as goe into the bath with them If any do otherwise being a Clergie man let him be deposed if being a lay person let excommunicatioÌ„ be his punishment If these Canons were any argumeÌ„t that they which made them did vtterly coÌ„demne similitude betweene the Christians Iewes in things indifferent appertaining vnto religioÌ„ either because the Iewes were enemies vnto the Church or else for that their ceremonies were abrogated these reasons had bin as strong effectual against their keeping the feast of Easter on the same day the Iewes kept theirs and not according to the custome of the West Church For so they did froÌ„ the first beginning till Constantines time For in these two things the East West churches did interchangeably both confront the Iewes and concur with theÌ„ the West church vsing vnleauened bread as the Iewes in their passouer did but differing froÌ„ them in the day whereon they kept the feast of Easter conâ—â—ariwise the East church celebrating the feast of Easter on the same day with the Iewes but not vsing the same kind of bread which they did Now if so be the East Church in vsing leuened bread had done wel either for that the Iewes were enemies to the Church or because Iewish ceremonies were abrogated how should we think but that Victor the B. of Rome whom all iudicious meÌ„ do in that behalf disallow did well to be so vehement fierce in drawing theÌ„ to the like dissimilitude for the feast of Easter Againe if the West Churches had in either of those two respects affected dissimilitude with the Iewes in the feast of Easter what reasoÌ„ had they to drawe the Easterne Church herein vnto them which reason did not enforce them to frame themselues vnto it in the ceremonie of leauened bread DiffereÌ„ce in rites should breed no coÌ„trouersie between one church an other but if controuersie be once bred it must be ended The feast of Easter being therfore litigious in the daies of CoÌ„stantine who honored of all other churches most the Church of Rome which Church was the mother from whose breasts he had drawn that food which gaue him nourishmeÌ„t to eternall life sith agreement was necessary and yet impossible vnlesse the one part were yeelded vnto his desire was that of the two the Easterne church should rather yeeld And to this end he vseth sundry perswasiue speeches When Stephen the Bi. of Rome going about to shew what the Catholique Church should do had alleaged what the heritiques themselues did namely that they receiued such as came vnto them and offered not to baptise them anew S. Cyprian being of a contrary mind to him about the matter at that time questioÌ„ which was Whether heretikes conuerted ought to be rebaptised yea or no answered the allegatioÌ„ of Pope Stephen with exceeding great stomack saying To this degree of wretchednes the church of God and Spouse of Christ is now come that her wayes she frameâ—h to the example of heretikes that to celebrate the sacrameÌ„ts which heaueÌ„ly instructioÌ„ hath deliuered light it self doth borrow froÌ„ darknes Christians do that which Antichrists do Now albeit CoÌ„stantine haue done that to further a better cause which Cyprian did to countenance a worse namely the rebaptization of heretiques and haue taken aduantage at the odiousnesse of the Iewes as Cyprian of heretiques because the Easterne Church kept their feast of Easter alwayes the fourteenth day of the Moneth as the Iewes did what day of the weeke soeuer it â—el or how soeuer Constantine did take occasioÌ„ in the handling of that cause to say It is vnworthy to haue any thing common with that spitefull Nation of the Iewes shall euery motiue argument vsed in such kinde of conferences be made a rule for others still to coÌ„clude the like by coÌ„cerning all things of like nature when as probable inducements may leade them to the contrary Let both this and other allegations suteable vnto it cease to barke any longer idlely against that truth the course and passage wherof it is not in them to hinder 12 But the waightiest exception and of all the most worthy to be respected is against such kind of ceremonies as haue bene so grossely shamefully abused in the Church of Rome that where they remaine they are scandalous yea they cannot choose but be stumbling blockes and grieuous causes of offence Concerning this point therefore we are first to note what properly it is to be scandalous or offensiue secondly what kinde of Ceremonies are such and thirdly when they are necessarily for remedie therof to be taken away and when not The common conceipt of the vulgar sort is whensoeuer they see any thing which they mislike and are anrgy at to thinke that euery such thing is scandalous and that themselues in this case are the men concerning whome our Sauiour spake in so fearefull manner saying Whosoeuer shall scandalize or offend any one of these little ones which beleeue in me that is as they conster it whosoeuer shall anger the meanest and simplest Artizan which carrieth a good minde by not remouing out of the Church such rites and Ceremonies as displease him better he were drowned in the bottom of the sea But hard were the case of the church of Christ if this were to scandalize Men are scandalized when they are moued led and prouoked vnto sinne At good thinges euill men may take occasion to doe euill and so Christ himselfe was a rock of offence in Israel they taking occasion at his poore estate and at the ignominie of his crosse to think him vnworthy the name of that great and glorious Messias whom the Prophets describe in such ample stately terms But that which we therfore terme offensiue because it inuiteth meÌ„ to offend and by a dumb kind of prouocation incourage thmoueth or any way leadeth vnto sinne must of necessitie be acknowledged actiuely scandalous Now some thinges are so euen by their very essence and nature so that wheresoeuer they be found they are not neither can be without this force of provocation vnto euill of which kinde all examples of sinne and wickednes are Thus Dauid was scandalous in that bloudie acte whereby he caused the enemies of God to be blasphemous thus the whole state of Israell scandalous when their publique disorders caused the name of God to be ill spoken of amongst the nations It is of this kind that Tertullian meaneth Offence or scandall if I be not deceaued saith he is when the example not of a good but of an euill thing doth set men forward vnto sinne Good things can scandalize none saue only euill mindes good things haue no scandalizing nature in them Yet that which is of it owne nature either good or at least not euill may by some accident become
is so different from that of the reformed Churches Beeing asked to what Churches ours should conforme it selfe and why other reformed Churches should not as well frame themselues to ours their answere is That if there be any Ceremonies which wee haue better then others they ought to frame themselues to vs if they haue better then we then we ought to frame our selues to them if the Ceremonies be alike commodious the later Churches should conforme themselues to the first as the younger daughter to the elder For as S. Paul in the members where all other things are equal noteth it for a marke of honor aboue the rest that one is called before another to the Gospell so is it for the same cause amongest the Churches And in this respect he pincheth the Corinthes that not being the first which receiued the Gospell yet they would haue their seuerall maners from other Churches Moreouer where the Ceremonies are alike commodious the fewer ought to conforme themselues vnto the moe For as much therefore as all the Churches so farre as they know which pleade after this manner of our confession in doctrine agree in the abrogation of diuers things which we reteine our churches ought either to shew that they haue done euill or else she is found to be in fault that doth not conforme her selfe in that which she cannot denie to be well abrogated In this axiome that preseruation of peace and vnitie amongst Christian Churches should be by al good meanes procured we ioyne most willingly and gladly with them Neither denie we but that to th' auoyding of dissention it auaileth much that there be amongst theÌ„ an vnitie as well in ceremonies as in doctrine The only doubt is about the manner of their vnitie how far churches are bound to be vniforme in their ceremonies what way they ought to take for that purpose Touching the one the rule which they haue set down is that in ceremonies in differeÌ„t all churches ought to be one of them vnto another as like as possibly they may be Whcih possibly we cannot otherwise conster theÌ„ that it doth require them to be euen as like as they may be without breaking any positiue ordinance of God For the ceremonies wherof we speake being matter of positiue law they are indifferent if God haue neither himselfe coÌ„manded nor forbidden theÌ„ but left theÌ„ vnto the Churches discretion So that if as great vniformitie bee required as is possible in these things seeing that the law of God forbiddeth not any one of theÌ„ it followeth that from the greatest vnto the least they must be in euery Christian Church the same except meere impossibilitie of so hauing it be the hinderaÌ„ce To vs this opinion seemeth ouer extreame violent wee rather incline to thinke it a iust and reasonable cause for any Church the state whereof is free and independent if in these things it differ from other Churches only for that it doth not iudge it so fit expedient to be framed therin by the patterne of their example as to bee otherwise framed then they That of Gregorie vnto Leander is a charitable speech and a peaceable In vnâ fide nil officit Ecclesiae sanctae consuetudo diuersa Where the faith of the holy Church is one a difference in customes of the Church doth no harme That of S. Augustine to Cassulanus is somewhat more particular and toucheth what kinde of ceremonies they are wherein one Church may vary from the example of an other without hurt Let the faith of the whole church how wide so euer it haue spred it selfe be alwaies one although the vnitie of beliefe be famous for varietie of certain ordinances wherby that which is rightly beleeued suffereth no kind of let or impediment Caluin goeth further As concerning rites in particular let the sentence of Augustine take place which leaueth it free vnto all Churches to receiue their owne custome Yea sometime it profiteth and is expedient that there be difference least men should thinke that religion is tyed to outward ceremonies Alwayes prouided that there be not any emulation nor that churches delighted with noueltie affect to haue that which others haue not They which graunt it true that the diuersitie of Ceremonies in this kind ought not to cause dissention in churches must eyther acknowledge that they graunt in effect nothing by these words or if any thing be granted there must as much be yeelded vnto as we affirme against their former strict assertion For if Churches be vrged by way of dutie to take such ceremonies as they like not of how can dissention be auoyded Will they say that there ought to be no dissention because such as are vrged ought to like of that whereunto they are vrged If they say this they say iust nothing For how should any Church like to be vrged of dutie by such as haue no authoritie or power ouer it vnto those things which being indifferent it is not of dutie bound vnto them Is it their meaning that there ought to be no dissention because that which Churches are not bound vnto no man ought by way of dutie to vrge vpon them and if any man doe he standeth in the sight both of God and men most iustly blameable as a needelesse disturber of the peace of Gods Church an author of dissention In saying this they both condemne their owne practise when they presse the Church of England with so strict a bond of dutie in these thinges and they ouerthrowe the ground of their practise which is that there ought to bee in all kinde of ceremonies vniformitie vnlesse impossibilitie hinder it For proofe whereof it is not enough to alleage what S. Paul did about the matter of collections or what Noble-men doe in the liueries of their seruants or what the Councell of Nice did for standing in time of prayer on certain daies because though S. Paule did will them of the Church of Coriâ—th euery man to lay vp somewhat by him vpon the Sunday and to reserue it in store till himselfe did come thither to send it vnto the Church of Ierusalem for reliefe of the poore there signifying withall that he had taken the like order with the Churches of Galatia yet the reason which hee yeeldeth of this order taken both in the one place and the other sheweth the least part of his meaning to haue bene that whereunto his wordes are writhed Concerning collection for the Saintes hee meaneth them of Ierusalem as I haue giuen order to the Church of Galatia so likewise doe ye saith the Apostle that is in euery first of the weeke let each of you lay aside by himselfe and reserue according to that which God hath blessed him with that when I come collections be not then to make and that when I am come whom you shall choose them I may forthwith sende away by letters to carrie your beneficence vnto Ierusalem Out of which wordâ— to conclude
the dutie of vniformitie throughout all Churches in all manner of indifferent ceremonies will bee very hard and therefore best to giue it ouer But perhaps they are by so much the more loth to forsake this argument for that it hath though nothing else yet the name of Scripture to giue it some kinde of countenance more then the next of liuerie coates affordeth them For neither is it any manâ— dutie to cloth all his children or all his seruants with one weede nor theirs to cloath themselues so if it were left to their owne iudgements as these ceremonies are lâ—ft of God to the iudgement of the Church And seeing Churches are rather in this case like diuerse families then like diuers seruants of one family because euery Church the state whereof is independent vpon any other hath authoritie to appoint orders for it selfe in thinges indifferent therefore of the two we may rather inferre that as one familie is not abridged of libertie to be clothed in Fryers gray for that an other doth weare clay-colour so neither are all Churches bound to the selfe same indifferent Ceremonies which it liketh sundry to vse As for that Canon in the Councell of Nice let them but read it and waigh it well The auncient vse of the Church throughout all Christendome was for fiftie dayes after Easter which fifty dayes were called Pentecost though most commonly the last day of them which is Whitsunday be so called in like sort on all the Sundayes throughout the whole yeare their manner was to stand at praier whereupon their meetinges vnto that purpose on those dayes had the name of Stations giuen them Of which custome Tertullian speaketh in this wise It is not with vs thought sit either to fast on the Lordes day or to pray kneeling The same immunitie from fasting and kneeling we keepe all the time which is betweene the Feasts of Easter and Pentecost This being therefore and order generally receiued in the Church when some began to be singular and different from all others and that in a ceremonie which was then iudged very conuenient for the whole Church euen by the whole those fewe excepted which brake out of the common pale the Councell of Nice thought good to inclose them againe with the rest by a lawe made in this sort Because there are certaine which will needs kneele at the time of praier on the Lordes day and in the fiftie dayes after Easter the holy Synode iudging it meet that a conuenient custome be obserued throughout all churches hath decreed that standing wee make our praiers to the Lord. Whereby it plainely appeareth that in things indifferent what the whole Church doth thinke conuenient for the whole the same if any part doe wilfully violate it may be reformed and inrayled againe by that generall authority whereunto ech particular is subiect and that the spirit of singularitie in a few ought to giue place vnto publike iudgement this doth clearely enough appeare but not that all Christian Churches are bound in euery indifferent ceremonie to be vniforme because where the whole hath not tyed the parts vnto one and the same thing they being therein left each to their owne choyce may either do as other do or else otherwise without any breach of dutie at all Concerning those indifferent thinges wherein it hath beene heretofore thought good that all Christian Churches should bee vniforme the way which they now conceiue to bring this to passe was then neuer thought on For till now it hath bene iudged that seeing the lawe of God doth not prescribe all particular ceremonies which the Church of Christ may vse and in so great varietie of them as may be found out it is not possible that the lawe of nature and reason should direct all Churches vnto the same thinges each deliberating by it selfe what is most conuenient the way to establish the same things indifferent throughout them all must needs be the iudgement of some iudiciall authoritie drawne into one onely sentence which may be a rule for euery particular to follow And because such authoritie ouer all Churches is too much to be granted vnto any one mortall man there yet remaineth that which hath bene alwayes followed as the best the safest the most sincere and reasonable way namely the verdict of the whole Church orderly taken and set downe in the assembly of some generall councell But to maintaine that all Christian Churches ought for vnities sake to be vniforme in all ceremonies then to teach that the way of bringing this to passe must be by mutuall imitation so that where we haue better ceremonies then others they shall bee bound to followe vs and we them where theirs are better how should we thinke it agreeable and consonant vnto reason For sith in things of this nature there is such varietie of particular inducements whereby one Church may be led to thinke that better which another Church led by other inducements iudgeth to be worse For example the East Church did thinke it better to keepe Easter day after the manner of the Iewes the West Church better to do otherwise the Greeke Church iudgeth it worse to vse vnleauened bread in the Eucharist the Latine Church leauened one Church esteemeth it not so good to receiue the Eucharist sitting as staÌ„ding another Church not so good standing as sitting there being on the one side probable motiues as well as on the other vnlesse they adde somewhat else to define more certainely what ceremonies shall stand for best in such sort that all Churches in the world shall know them to be the best and so know them that there may not remaine any question about this point we are not a whit the neerer for that they haue hitherto said They themselues although resolued in their owne iudgements what ceremonies are best the foreseeing that such as they are addicted vnto be not all so clearely and so incomparably best but others there are or may be at least wise when all things are well considered as good knewe not which way smoothly to rid their hands of this matter without prouiding some more certaine rule to be followed for establishment of vniformitie in ceremonies when there are diuerse kinds of equall goodnesse and therefore in this case they say that the later Churches the fewer should conforme themselues vnto the elder and the mo Hereupon they conclude that for as much as all the reformed Churches so farre as they know which are of our confession in doctrine haue agreed already in the abrogation of diuerse things which we reteine our Church ought either to shew that they haue done euill or else she is found to be in fault for not conforming her selfe to those Churches in that which she cannot deny to be in them well abrogated For the authoritie of the first Churches and those they accompt to be the first in this cause which were first reformed they bring the comparison of younger daughters conforming themselues
to the contrary as in the former there was Leuit. 18.21 20.3 Deut. 17.16 In Iosua the children of Israel are charged by the Prophet that they asked not counsell of theâ— mouth of the Lord when they entered into couenant with the Gabeonites Iosh. 9.14 And yet that couenant was not made contrarie vnto anie commaundement of God Moreouer we reade that when Dauid had taken this counsell to build a temple vnto the Lord albeit the Lord had reuealed before in his word that there should be such a standing place where the Arke of the couenant and the seruice should haue a certaine abiding and albeit there was no word of God which â—orbad Dauid to build the Temple yet the Lord with commendation of his good affection and zeale hee had to the aduancement of his glorie concludeth against Dauidâ— resolution to build the Temple with this reason namely that he had giuen no commandement of this who should build it 1. Chr. 17.6 Leuit. 18.21 20.3 Deut. 28.10 1. Chro. 17 â— Esay 30.1 Iosh. 9.14 Num. 27.21 1. Chron. 17. T. C. l. â— p. 50. M. Harding reprocheth the B. of Salisbury with this kind of reasoning vnto whom the B. answereth The argument of authority negatiuely is taken to be good whensoeuer proofe is taken of Gods word and is vsed not onely by vs but also by many of the Catholique Fathers A litle after he sheweth the reason why the argument of authority of the scripture negatiuely is good namely for that the word of God is perfect In another place vnto M. Harding casting him in the teeth with negatiue arguments be alleageth places out of Irenâ—â—us Chrysostom Leo which reasoned negatiuely of the authoritie of the Scriptures The places which he alleageth be very full and plaine in generality without any such restraint as the Answerer imagineth as they are there to be seene â— Vell. Patere Iugurtha as Marius sub codem Africano militantes in ijsdem castris didicere qua postea in contrarijs facereâ—t Art 1. Diuis 29. Gal. 3. Orig. in Leuitho 5. Math. 23. Math. 17. Desen par 5. ca. 15. diuis â— Lib. 1. cap. 1â— De incomp nat Dei hom 3. Epist. 9â— ca. 12 Epist. 97. ca. 3. Epist. 16â— Lib. 4. ep 32. Their opinion coÌ„cerning the force of arguments taken from humane authority for the ordering of mens actioÌ„â— or perswasioÌ„s T. C. l. 1. p. 25. When the question is of the authority of a man it holdeth neither affirmatiuely nor negatiuely The reason is because the infirmitie of man can neither attaine to the perfection of any thing whereby he might speake all things that are to be spoken of it neither yet be free from error in those things which he speaketh or giueth out And therefore this argument neither affirmatiuely nor negatiuely compelleth the hearer but only induceth him to some liking or disliking of that for which it is brought and is rather for an Orator to perswade the simpler sort then for a disputer to enforce him that is learned 1. Cor. 1.11 Iohn 4.35 Deut. 19.15 Mat. 18.16 T. C. l. 1. p. 10. Although that kind of argument of authoritie of men is good neither in humaine nor diuine sciences yet it hath some small force in humaine sciences for as much as naturally in that he is a man he may come to some ripenes of iudgement in those sciences which in diuine matters hath no force at all as of him which naturally and as he is a man can no more iudge of them shew a blind man of colours Yea so farre is it from drawing credit if it be barely spoken without reason and testimony of scripture that it carieth also a suspition of vntruth whatsoeuer proceedeth from him which the Apostle did well note when to signifie a thing corruptly spoken and against the truth he saith that it is spoken according vnto man Rom. 3. He saith not as a wicked and lying man but simply as a man And although this corruption be reformed in many yet for so much as in whome the knowledge of the truth is most aduanced there remaineth both ignorance and disordered affections whereof either of them turneth him from speaking of the truth no mans authority with the Church especially and those that are called and perswaded of the authority of the word of God can bring any assurance vnto the conscience T. C. l. 2. p. 21. Of diuers sentences of the fathers themselues wherby some haue likened them to brute beastes without reason which suffer themselues to be led by the iudgement and authority of others some haue preferred the iudgemeÌ„t of ouâ— simple rude man alleaging reason vnto companies of learned men I will content my selfe at this time with two or three sentences Irenaeus saith whatsoeuer is to be shewed in the scripture canne bee shewed but out of the scriptures themselues lib. 3â— cap. 12. Ierome saith No man be he neuer so holy or eloquent hath any authoritie after the Apostles in Ps. 86. Augustine saith that he will beleeue none how godly and learned soeuer he be vnlesse he confirme his sentence by the scriptures or by some reason not contrary to them Epist. 18. And in another place Heare this the Lord saith heare not this Donatus saith Rogatus saith Vincentius saith Hylarius saith Ambrose saith Augustine saith but hearken to this the Lord saith Epist. 48. And againe hauing to do with an Arrian he affirmeth that neither he ought to bring forth the councell of Nice nor the other the councell of Arimine thereby to bring preiudice each to other neither ought the Arrian to be holden by the authoritie of the one nor himselfe by the authoritie of the other but by the scriptures which are witnesses proper to neither but common to both matter with matter cause with cause reason with reason ought to be debated contra Maxim Arian 3.14 ca. And in an other place against Petilian the Donatist he saith Let not these wordes be heard betweene vs I say you say let vs heare this Thus saith the Lord. And by and by speaking of the scriptures he saith There let vs seeke the Church there let vs try the cause De vnita Eccles. cap. 3. Hereby it is manifest that the argument of the authoritie of man affirmatiuely is nothing worth Matth. 17.10 T. C. l. 2.21 If at any time it happened vnto Augustine as it did against the Donatists and others to alleage the authority of the auncient Fathers which had bin before him yet this was not done before he had laid a sure foundation of his cause in the scriptures and that also being prouoked by the aduersaries of the truth who bare themselues high of some counsell or of some man of name that had fauoured that part A declaration what the truth is in this maâ—ter Math. 26.40 Ephes. 5.29 Matth. 5.46 1. Tim. 5.8 Matth. 10.42 Act. 4.31 1. Thes. 2.7.9 T. C. l. 2. p. 6. Where this doctrine is accused of bringing men to despaire it
theÌ„ are the same which the Church of Rome vseth Eccles. discipl fol. 12. T.C. lib. 1. p. 131. T.C. lib. 1. p. 20. T.C. lib. 1. p. 25 T.C. l. 1. p. 13â— T.C. l. 1. p. 30. T.C. l. 1. p. 131. T.C. l. 1. p. 132 Tom. 2. Brâ—â— 73. Con. Africa cap. 27. Lib. de Idololatria He seemeth to mean the feast of Easter day celebrated in the memory of our Sauiours resurrection and for that cause termed the Lords day Lib. de Anima T.C. l. 3. p. 178. T.C. l. 3. p. 17â— T.C. l. 3. p. 180. That wheras they who blame vs in this behalfe wheÌ„ reason euicteth that all such ceremonies are not to be abolished make answere that when they condemne popish ceremonies their meaning is of ceremonies vnprofitable or ceremonies in stead wherof as good or better may be deuised they cannot hereby get out of the briers but contradict and gainesay themselues in as much as their vsuall maner is to proue that ceremonies vncommaunded of God and yet vsed in the Church of Rome are for this very cause vnprofitable to vs and not so good as others in their place would be T.C. lib. p. 171. What an open vntruth is it that this is one of our principles not to be lawful to vse the same ceremonies which the Papists did when as I haue both before declared the contrary and euen here haue expressely added that they are not to be vsed when as good or better way be established Ecclesi discipl fol. 100. T.C. l. 3. p. 176. As for your oftâ—Ì„ repeating thaâ— the ceremonies in question are godly comely decent it is your old wont of demaunding the thing in question and an vndoubted argument of your extreme pouerty T.C. l. p. 174. T.C. l. 3. p. 177. And that this complaint of â—urs is iust in that we are thus constrained to be like vnto thâ— Papists in any their ceremonies and that this cause only ought to moue â—hem to whom that belongeth to do theirs away for as much 〈◊〉 they are their ceremonies the Reader may further seâ— in the B. of Salisbury who brings diuerse proofes thereof That our allowing the customes of our fathers to be followed is no proofe that we may not allow some customes which the Church of Rome hath although we do not accoÌ„pt of them as of our fathers That the course which the wisedome of God doth teach maketh not against our conformitie with the Church of Rome in such things T.C. lib. 1. p. 89. 131. Leuit. 18.3 Leuit. 19.27 Leuit. 19.19 Deut. 22.11 Deut. 14.7 Leuit. 11. Ephes. 2.14 Leuit. 18.3 Leuit. 19.27 Leuit. 21.5 Deut. 14.1 1. Thes. 4.13 Leuit. 19.19 Deut. 22.11 Deut. 14.7 Leuit. 11. Leuit. 19.19 Deut. 14. Leuit. 11. Eph. 2.14 That the exaÌ„ple of the eldest Churches is not herein against vs. T.C. l. 1. p. 132. The Councels although they did not obserue themselues alwaies in making of decrees this rule yet haue kept this consideration continually in making of their lawes that they would haue the Christians differ from others in their ceremonies To. 6. cont Faust. Mâ—nich lib. 20. cap. 4. T.C. l. 1. p. 132. Also it was decreed in â—nother Councell that they should not decke their houses with bay leaues greene boughes because the Pagans did vsesâ— and that they should not rest from their laâ—or those daies that the Pagans did that they should not keepe the first day of euery moneth as they did T.C. l. 3. p. 132 Tertul. saith O sayth he better is the religion of the Heathen for they vse no solemnitie of the Christians neither the Lords day neither c but we are not afraid to be called Heathen T.C. l. 1. p. 133. But hauing shewed this in generall to be the politie of God first and of hâ—â— people afterwards to put as much difference as can be commodiously betweene the people of God and others which are not I shall not c. That it is not our best policy for the establishment of sound religion to haue in these thinges no agreement with the Church of Rome being vnsound T.C. l. 1. p. 132 Common reason also doth teach that contraries are cured by their contraries Now Christianity and Antichristianity the Gospell and Popery be contraâ—ies and therefore Antichristianitie must be cured not by itselfe but by that which is as much as may be contrary vnto it T.C. l. 1. p. 132 If a man would bring a drunken man to sobrietie the best and nearest way is to carry him as farre from his excesse in drinke as may be and if a man could not keepe a meane it were better to fault in prescribing lesse them he should drinke theÌ„ to fault in giuing him more then he ought As we see to bring a sticke which is crooked to be straight we do not only how it so farre vntill it come to be straight but we bend it so farre vntill we make it so crooked of the other side as it was before of the first side to this end that at the last it may stand straight and as it were in the midway betweene both the crookes That we are not to abolish our Ceremonies either because Papists vpbraide vs as hauing taken from them or for that they are sayd hereby to conceiue I know not what great hopes T.C. l. 3. p. 178. By vsing of these Ceremonies the Papists take occasion to blaspheme saying that our religion cannot stand by it selfe vnlesse it lâ—â—ue vpon the staffe of their Ceremonies T.C. l. 1. p. 179. To proue the Papists triumph and ioy in these things I alleaged further that there are â—oâ—e which make such clamors for these ceremonies as the Papists and those which they suborne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T.C. l. 3. p. 179. Thus they conceiuing hope of hauing the rest of their poperie in the end it causeth them to be more frozen in their wickednesse c. For not the cause but the occasion also ought to be taken away c. Although let the reader iudge whether they haue cause giuen to hope that the tails of Popery yet remaining they shall the easilier hale in the whole body after considering also that Maister Bucer noteth that where these things haue bene left there Popery hath returned but on the other part in places which haue bene clensed of these dregs it hath not bin seene that it hath had any entrance Ecclesi disâ— fol. 94. T.C. l. 3. p. 180. There be numbers which haue Antichristianitie in such detestation that they câ—â—not without griefe of mind behold them And afterwards such godly brethren are not easily to be grieued which they seeme to be when they are thus martyred in their minds for ceremonies which to speake the best of them are vnprofitable The griefe which they say godly brethren conceiue in regard of such Ceremonies as we haue common with the Church of Rome T.C. l. 3. p. 171 Although the corruptions in them sticke not straight to the heart yet as gentle