those things which are for direction of all the parts of our life needfull and not impossible to be discerned by the light of nature it selfe are there not many which few mens naturall capacitie and some which no mans hath bene able to find out They are sayth Saint Augustine but a few and they indued with great ripenes of wit and iudgement free from all such affaires as might trouble their meditations instructed in the sharpest and the subtlest points of learning who haue and that very hardly bene able to find out but onely the immortality of the soule The resurrection of the flesh what man did euer at any time dreame of hauing not heard it otherwise then from the schoole of nature Whereby it appeareth how much we are bound to yeeld vnto our creator the father of all mercy eternall thankes for that he hath deliuered his law vnto the world a law wherein so many things are laid open cleere and manifest as a light which otherwise would haue bene buried in darknesse not without the hazard or rather not with the hazard but with the certaine losse of infinite thousands of soules most vndoubtedly now saued We see therefore that our soueraigne good is desired naturally that God the author of that naturall desire had appointed naturall meanes whereby to fulfill it that man hauing vtterly disabled his nature vnto those meanes hath had other reuealed from God and hath receaued from heauen a law to teach him how that which is desired naturally must now supernaturally be attained finally we see that because those later exclude not the former quite and cleane as vnnecessary therefore together with such supernaturall duties as could not possibly haue beene otherwise knowne to the world the same lawe that teacheth them teacheth also with them such naturall duties as could not by light of nature easily haue bene knowne 13. In the first age of the world God gaue lawes vnto our fathers and by reason of the number of their daies their memories serued in steed of books wherof the manifold imperfections and defects being knowne to God he mercifully relieued the same by often putting them in mind of that whereof it behoued them to be specially mindfull In which respect we see how many times one thing hath bene iterated vnto sundry euen of the best and wisest amongst them After that the liues of men were shortned meanes more durable to preserue the lawes of God from obliuion and corruption grew in vse not without precise direction from God himselfe First therefore of Moyses it is sayd that he wrote all the words of God not by his owne priuate motion and deuise for God taketh this act to himselfe I haue written Furthermore were not the Prophets following commanded also to do the like Vnto the holy Euangelist Saint Iohn how often expresse charge is giuen Scribe write these things Concerning the rest of our Lords Disciples the words of Saint Augustine are Quic quid ille de suis factis dictis nos legere voluit hoc scribenduÌ„ illis tanquaÌ„ suis manibus imperauit Now although we do not deny it to be a matter meerely accidentall vnto the law of God to be written although writing be not that which addeth authority and strength thereunto finally though his lawes do require at our hands the same obedience howsoeuer they be deliuered his prouideÌ„ce notwithstanding which hath made principall choice of this way to deliuer them who seeth not what cause we haue to admire and magnifie The singular benefit that hath growne vnto the world by receiuing the lawes of God euen by his owne appointment committed vnto writing we are not able to esteeme as the value thereof deserueth When the question therefore is whether we be now to seeke for any reuealed law of God other where then onely in the sacred Scripture whether we do now stand bound in the sight of God to yeeld to traditions-vrged by the Church of Rome the same obedience and reuerence we do to his written lawe honouring equally and adoring both as Diuine our answer is no. They that so earnestly pleade for the authority of Tradition as if nothing were more safely conueyed then that which spreadeth it selfe by report and descendeth by relation of former generations vnto the ages that succeed are not all of the them surely a miracle it were if they should be so simple as thus to perswade themselues howsoeuer if the simple were so perswaded they could be content perhaps very well to enioy the benefit as they accompt it of that common error What hazard the truth is in when it passeth through the hands of report how maymed and deformed it becommeth they are not they cannot possibly be ignorant Let them that are indeed of this mind consider but onely that litle of things Diuine which the Heathen haue in such sort receiued How miserable had the state of the Church of God beene long ere this if wanting the sacred Scripture we had no record of his lawes but onely the memory of man receiuing the same by report and relation from his predecessors By Scripture it hath in the wisedome of God seemed meete to deliuer vnto the world much but personally expedient to be practised of certaine men many deepe and profound points of doctrine as being the maine originall ground whereupon the precepts of duty depend many prophecies the cleere performance whereof might confirme the world in beliefe of things vnseene many histories to serue as looking glasses to behold the mercy the truth the righteousnesse of God towards all that faithfully serue obey and honor him yea many intire meditations of pietie to be as patternes and presidents in cases of like nature many things needfull for â—â—plication many for applicatioÌ„ vnto particular occasions such as the prouidence of God from time to time hath taken to haue the seuerall bookes of his holy ordinance written Be it them that together with the principall necessary lawes of God there are sundry other things written whereof we might happily be ignorant and yet be saued VVhat shall we hereupon thinke them needlesse shall we esteeme them as riotous branches wherewith we sometimes behold most pleasant vines ouergrown Surely no more then we iudge our hands on our eies â—â—perfluouâ— or what part soeuer which if our bodies did want we might notwithstaÌ„ding any such defect reteine still the complete being of men As therfore a complete man is neither destitute of any part necessary and hath some partes wherof though the want could not depriue him of his essence yet to haue â—hem standeth him in singular stead in respect of the special vses for which they serues in 〈…〉 all those writings which conteine in them the law of God all those â—â—nâ—râ—ble bookes of Scripture all those sacred tomes and volumes of holy wriâ— â—â—ey are with such absolute perfection framed that in them there neither 〈◊〉 any thing the lacke whereof might depriue vs of life
might haue eased them of much aftertrouble But a greater inconuenience it bred that euery later endeuoured to bee certaine degrees more remoued from conformitie with the Church of Rome then the rest before had bene whereupon grew maruellous great dissimilitudes and by reason thereof iealousies hartburnings iarres and discords amongst them Which notwithstanding might haue easily bene preuented if the orders which each Church did thinke fit and conuenient for it selfe had not so peremptorily bene established vnder that high commaunding forme which tendered them vnto the people as things euerlastingly required by the law of that Lord of Lords against whose statutes there is no exception to be taken For by this meane it came to passe that one Church could not but accuse condemne another of disobedience to the wil of Christ in those things where manifest difference was betweene them whereas the selfesame orders allowed but yet established in more warie and suspense maner as being to stand in force till God should giue the opportunitie of some general cōference what might be best for euery of them afterwards to doe this I say had both preuented all occasion of iust dislik◠which others might take and reserued a greater libertie vnto the authors themselues of entring into farther consultatiō afterwards Which though neuer so necessary they could not easily now admit without some feare of derogation from their credit and therfore that which once they had done they became for euer after resolute to maintaine Caluin therfore the other two his associats stiffely refusing to administer the holy Communion to such as would not quietly without contradiction and murmur submit themselues vnto the orders which their solemne oath had bound them to obey were in that quarell banished the towne A fewe yeares after such was the leuitie of that people the places of one or two of their Ministers being fallen voyde they were not before so willing to be rid of their learned Pastor as now importunate to obtaine him againe from them who had giuen him entertainment and which were loath to part with him had not vnresistable earnestnes bene vsed One of the towne ministers that sawe in what manner the people were bent for the reuocation of Caluin gaue him notize of their affection in this sort The Senate of two hundred being assembled they all craue Caluin The next day a generall conuocation They crye in like sort againe all VVe will haue Caluin that good and learned man Christs Minister This saith he when I vnderstood I could not choose but praise God nor was I able to iudge otherwise then that this was the Lordes doing and that it was maruellous in our eyes and That the stone which the builders refused was now made the head of the corner The other two whom they had throwne out together with Caluin they were content should enioy their exile Many causes might lead them to bee more desirous of him First his yeelding vnto them in one thing might happily put them in hope that time would breed the like easines of condescending further vnto them For in his absence he had perswaded them with whome he was able to preuaile that albeit himselfe did better like of common bread to bee vsed in the Eucharist yet the other they rather should accept then cause any trouble in the Church about it Againe they saw that the name of Caluin waxed euery day greater abroad and that together with his fame their infamy was spread who had so rashly and childishly eiected him Besides it was not vnlikely but that his credite in the world might many wayes stand the poore towne in great stead as the truth is their ministers forrein estimation hitherto hath bene the best stake in their hedge But whatsoeuer secret respects were likely to moue them for contenting of their mindes Caluin returned as it had bene an other Tully to his olde home He ripely considered how grosse a thing it were for men of his qualitie wise and graue men to liue with such a multitude and to be tenants at will vnder them as their ministers both himselfe and others had bene For the remedie of which inconuenience hee gaue them plainely to vnderstand that if he did become their teacher againe they must be content to admit a complet forme of discipline which both they and also their pastors should now be solemnely sworne to obserue for euer after Of which discipline the maine and principall partes were these A standing ecclesiasticall Court to be established perpetuall Iudges in that Court to be their ministers others of the people annually chosen twise so many in number as they to be iudges together with them in the same Court these two sorts to haue the care of all mens manners power of determining all kind of Ecclesiasticall causes and authoritie to conuent to controll to punish as farre as with excōmunication whomsoeuer they should thinke worthy none eyther small or great excepted This deuise I see not how the wisest at that time liuing could haue bettered if we duly consider what the present estate of Geneua did then require For their Bishop and his Clergie being as it is said departed from them by moonelight or howsoeuer being departed to choose in his roome any other Bishop had beene a thing altogether impossible And for their ministers to seeke that themselues alone might haue coerciue power ouer the whole Church would perhaps haue bene hardly construed at that time But when so franke an offer was made that for euery one minister there should be two of the people to sit and giue voyce in the Ecclesiasticall Consistory what inconuenience could they easily find which themselues might not be able alwayes to remedy Howbeit as euermore the simpler sort are euen when they see no apparant cause iealous notwithstanding ouer the secret intents and purposes of wiser men this proposition of his did somewhat trouble them Of the Ministers themselues which had stayed behinde in the Citie when Caluin was gone some vpon knowledge of the peoples earnest intent to recall him to his place againe had beforehand written their letters of submission and assured him of their alleageance for euer after if it should like him to harken vnto that publique suite But yet misdoubting what might happen if this discipline did goe forwarde they obiected against it the example of other reformed Churches liuing quietly and orderly without it Some of chiefest place and countenance amongst the laitie professed with greater stomacke their iudgements that such a discipline was little better then popish tyrannie disguised and tendered vnto them vnder a new forme This sort it may be had some feare that the filling vp of the seates in the Consistorie with so great a number of lay men was but to please the mindes of the people to the ende they might thinke their owne swaye somewhat but when things came to triall of practise their Pastors learning would bee at all times of force to ouerperswade
the end that in these more doubtfull cases their vnderstanding might be a light to direct others If the vnderstanding power or facultie of the soule be sayth the grand Phisitian like vnto bodily sight not of equall sharpnesse in all what can be more conuenient then that euen as the darke-sighted man is directed by the cleare about things visible so likewise in matters of deeper discourse the wise in heart do shew the simple where his way lyeth In our doubtfull cases of law what man is there who seeth not how requisite it is that professors of skill in that facultie be our directors So it is in all other kinds of knowledge And euen in this kind likewise the Lord hath himselfe appointed that the Priests lips should preserue knowledge and that other men should seeke the truth at his mouth because he is the messenger of the Lord of Hosts Gregory Nazianzene offended at the peoples too great presumption in controlling the iudgement of them to whom in such cases they should haue rather submitted their owne seeketh by earnest intreatie to stay them within their bounds Presume not ye that are sheepe to make your selues guides of them that should guide you neither seeke ye to ouerskip the fold which they about you haue pitched It sufficeth for your part if ye can well frame your selues to be ordered Take not vpon you to iudge your selues nor to make them subiect to your lawes who should be a law to you For God is not a God of sedition and confusion but of order and of peace But ye will say that if the guides of the people be blind the common sort of men must not close vp their owne eyes and be led by the conduct of such if the Priest be partiall in the law the flocke must not therefore depart from the wayes of sincere truth and in simplicitie yeeld to be followers of him for his place sake and office ouer them Which thing though in it selfe most true is in your defence notwithstanding weake because the matter wherein ye thinke that yee see and imagine that your wayes are sincere is of farre deeper consideration then any one amongest fiue hundred of you conceiueth Let the vulgar sort amongst you know that there is not the least branch of the cause wherin they are so resolute but to the triall of it a great deale more appertaineth then their conceipt doth reach vnto I write not this in disgrace of the simplest that way giuen but I would gladly they knewe the nature of that cause wherein they thinke themselues throughly instructed and are not by meanes whereof they daily run themselues without feeling their owne hazard vppon the dâ—nt of the Apostles sentence against euill speakers as touching things wherein they are ignorant If it be graunted a thing vnlawfull for priuate men not called vnto publique consultation to dispute which is the best state of ciuill Policie with a desire of bringing in some other kind then that vnder which they already liue for of such disputes I take it his meaning was if it be a thing confest that of such questions they cannot determine without rashnesse in as much as a great part of them consisteth in speciall circumstances and for one kind as many reasons may be brought as for another is there any reason in the world why they should better iudge what kind of regiment Ecclesiasticall is the fittest For in the Ciuill state more insight and in those affaires more experience a great deale must needes be graunted them then in this they can possibly haue When they which write in defence of your discipline and commend it vnto the Highest not in the least cunning manner are forced notwithstanding to acknowledge that with whom the truth is they knowe not they are not certaine what certainty or knowledge can the multitude haue thereof Waigh what doth mooue the common sort so much to fauour this innouation and it shall soone appeare vnto you that the force of particular reasons which for your seuerall opinions are alleaged is a thing whereof the multitude neuer did nor could so consider as to be there with wholly caried but certaine generall inducements are vsed to make saleable your Cause in grosse and when once men haue cast a phancie towards it any slight declaration of specialties will serue to lead forward mens inclinable and prepared minds The methode of winning the peoples affection vnto a generall liking of the Cause for so ye terme it hath bene this First in the hearing of the multitude the faults especially of higher callings are ripped vp with maruellous exceeding seuerity and sharpnesse of reproofe which being oftentimes done begetteth a great good opinion of integritie zeale holinesse to such coÌ„stant reproouers of sinne as by likelihood would neuer be so much offended at that which is euill vnlesse themselues were singularly good The next thing hereunto is to impute all faults and corruptions wherewith the world aboundeth vnto the kind of Ecclesiasticall gouernement established Wherin as before by reprouing faults they purchased vnto themselues with the multitude a name to be vertuous so by finding out this kind of cause they obtaine to be iudged wise aboue others whereas in truth vnto the forme euen of Iewish gouernement which the Lord himselfe they all confesse did establish with like shew of reason they might impute those faults which the Prophets condemne in the gouernors of that common wealth as to the English kind of regiment Ecclesiasticall whereof also God himselfe though in other sort is author the staines and blemishes found in our State which springing from the root of humaine frailty and corruption not only are but haue bene alwaies more or lesse yea and for any thing we know to the contrary will be till the worlds end complained of what forme of gouernement soeuer take place Hauing gotten thus much sway in the hearts of men a third step is to propose their owne forme of Church gouernement as the onely soueraigne remedy of all euils and to adorne it with all the glorious titles that may be And the nature as of men that haue sicke bodies so likewise of the people in the crazednes of their minds possest with dislike and discontentment at things present is to imagine that any thing the vertue wherof they here commended would helpe them but that most which they least haue tried The fourth degree of inducements is by fashioning the very notions conceipts of mens minds in such sort that when they read the Scripture they may thinke that euery thing soundeth towards the aduancement of that discipline and to the vtter disgrace of the contrary Pythagoras by bringing vp his Schollers in the speculatiue knowledge of numbers made their conceipts therein so strong that when they came to the contemplation of things naturall they imagined that in euery particular thing they euen beheld as it were with their eyes how the elements of
for vs so small is the ioy we take in these strifes to labour vnder the same yoke as men that looke for the same eternall reward of their labours to be ioyned with you in bands of indissoluble loue and amity to liue as if our persons being many our soules were but one rather then in such dismembred sort to spend our few and wretched daies in a tedious prosecuting of wearisome contentions the end whereof if they haue not some speedy ende will be heauie euen on both sides Brought alreadie we are euen to that estate which Gregorie Nazianzene mournefully describeth saying My minde leadeth mee sith there is no other remedie to flye and to conuey my selfe into some corner out of sight where I may scape from this cloudie tempest of malitiousnesse whereby all parts are entred into a deadly warre amongst themselues and that little remnant of loue which was is now consumed to nothing The onely godlines we glory in is to finde out somewhat whereby we may iudge others to be vngodly Each others faults we obserue as matter of exprobration and not of griefe By these meanes wee are growne hateful in the eyes of the Heathens themselues and which woundeth vs the moâ—e deeply able we are not to denie but that we haue deserued their hatred With the better sort of our owne our fame and credit is cleane lost The lesse wee are to maruell if they iudge vilely of vs who although we did well would hardly allow therof On our backs they also build that are lewd and what we obiect one against an other the same they vse to the vtter scorne and disgrace of vs all This we haue gained by our mutuall home-dissentions This we are worthily rewarded with which are more forward to striue then becommeth men of vertuous and mild disposition But our trust in the almightie is that with vs contentions are now at their highest floate and that the day will come for what cause of despaire is there when the passioÌ„s of former enmitie being allaied we shal with ten times redoubled tokens of our vnfainedly reconciled loue shewe our selues each towards other the same which Ioseph and the brethren of Ioseph were at the time of their enteruiew in Aegypt Our comfortable expectation and most thirstie desire whereof what man soeuer amongst you shall any way helpe to satisfie as we truly hope there is no one amongst you but some way or other will the blessings of the God of peace both in this world and in the world to come be vppon him moe then the starres of the firmament in number VVhat things are handled in the Bookes following THe first Booke concerning lawes in generall The second of the vse of diuine lawe conteined in scripture whether that be the onely lawe which ought to serue for our direction in all things without exception The third of lawes concerning Ecclesiasticall Politie whether the forme thereof be in scripture so set downe that no addition or change is lawfull The fourth of generall exceptions taken against the lawes of our politie as being popish and banished out of certaine reformed Churches The fift of our lawes that concerne the publike religious duties of the Church and the maner of bestowing that power of order which inableth men in sundrie degrees and callings to execute the same The sixt of the power of iurisdiction which the reformed platforme claymeth vnto lay-elders with others The seauenth of the power of iurisdiction and the honor which is annexed thereunto in Bishops The eighth of the power of ecclesiasticall dominion or supreme authoritie which with vs the highest gouernour or Prince hath as well in regard of domesticall iurisdictions as of that other forreinly claimed by the Bishop of Rome The first Booke Concerning Lawes and their seuerall kindes in generall The matter conteined in this first Booke 1 THe cause of writing this generall discourse concerning lawes 2 Of that lawe which God from before the beginning hath set for himselfe to doe all the things by 3 The law which natural agents obserue their necessary maner of keeping it 4 The lawe which the Angels of God obey 5 The lawe whereby man is in his actions directed to the imitation of God 6 Mens first beginning to vnderstand that lawe 7 Of mans will which is the first thing that lawes of action are made to guide 8 Of the naturall finding out of lawes by the light of reason to guide the will vnto that which is good 9 Of the benefit of keeping that lawe which reason teacheth 10 How reason doth lead men vnto the making of humane lawes whereby politique societies are gouerned and to agreement about lawes whereby the fellowship or communion of independent societies standeth 11 Wherefore God hath by scripture further made knowne such supernaturall lawes as do serue for mens direction 12 The cause why so many naturall or rationall lawes are set downe in holy scripture 13 The benefit of hauing diuine lawes written 14 The sufficiencie of scripture vnto the end for which it was instituted 15 Of lawes positiue conteined in scripture the mutabilitie of certaine of them and the generall vse of scripture 16 A conclusion shewing how all this belongeth to the cause in question HE that goeth about to perswade a multitude that they are not so well gouerned as they ought to be shal neuer waÌ„t attentiue fauourable hearers because they know the manifold defects whereunto euery kind of regiment is subiect but the secret lets and difficulties which in publike proceedings are innumerable ineuitable they haue not ordinarily the iudgement to consider And becâ—â—se such as openly reproue supposed disorders of state are taken for principall friendes to the common benefite of all and for men that carry singular freedome of mind vnder this faire and plausible colour whatsoeuer they vtter passeth for good and currant That which wanteth in the waight of their speech is supplyed by the aptnes of mens minds to accept and beleeue it Whereas on the other side if we maintaine thinges that are established wee haue not onely to striue with a number of heauie preiudices deepely rooted in the hearts of men who thinke that herein we serue the time and speake in fauour of the present state because thereby we eyther hold or seeke preferment but also to beare such exceptions as minds so auerted before hand vsually take against that which they are loath should be powred into them Albeit therefore much of that we are to speake in this present cause may seeme to a number perhaps tedious perhaps obscure darke and intricate for many talke of the truth which neuer sounded the depth from whence it springeth and therfore when they are led thereunto they are soone weary as men drawne from those beaten pathes wherewith they haue bene inured yet this may not so farre preuaile as to cut off that which the matter it selfe requireth howsoeuer the nice humour of some be therewith pleased or no.
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
matter whereof they speake Let any man therefore that carieth indifferency of iudgement peruse the Bishops speeches and consider well of those negatiues concerning scripture which he produceth out of Irenaeus Chrysostome Leo which three are chosen from amongst the residue because the sentences of the others euen as one of theirs also do make for defence of negatiue arguments taken from humane authority and not from diuine onely They mention no more restraint in the one then in the other yet I thinke themselues will not hereby iudge that the Fathers tooke both to be strong without restraint vnto any speciall kind of matter wherein they held such arguments forcible Nor doth the Bishop either say or proue any more then that an argument in some kinds of matter may be good although taken negatiuely from Scripture 7 An earnest desire to draw all things vnto the determination of bare and naked Scripture hath caused here much paines to be taken in abating the estimation and credite of man Which if we labour to maintaine as farre as truth and reason will beare let not any thinke that we trauaile about a matter not greatly needful For the scope of all their pleading against mans authoritie is to ouerthrowe such orders lawes and constitutions in the Church as depending thereupon if they should therefore be taken away would peradueture leaue neither face nor memory of Church to continue long in the world the world especially being such as now it is That which they haue in this case spoken I would for breuities sake let passe but that the drift of their speech being so dangerous their words are not to be neglected Wherefore to say that simply an argument taken from mans authority doth hold no way neither affirmatiuely nor negatiuely is hard By a mans authority we here vnderstaÌ„d the force which his word hath for the assurance of anothers mind that buildeth vpon it as the Apostle somewhat did vpon their report of the house of Cloe and the Samaritanes in a matter of farre greater moment vpon the report of a simple woman For so it is sayd in Saint Iohns Gospell Many of the Samaritans of that City belieued in him for the saying of the woman which testified He hath told me all things that euer I did The strength of mans authority is affirmatiuely such that the waightiest affaires in the world depend therâ—on In iudgement and iustice are not herevpon proceedings grounded Sayth not the law that in the mouth of two or three witnesses euery word shal be confirmed This the law of God would not say if there were in a mans testimony no force at all to prooue any thing And if it be admitted that in matter of fact there is some credite to be giuen to the testimonie of man but not in matter of opinion and iudgement we see the contrary both acknowledged and vniuersally practised also throughout the world The sentences of wise and expert men were neuer but highly esteemed Let the title of a mans right be called in question are we not bold to relie and build vpon the iudgement of such as are famous for their skill in the lawes of this land In matter of state the waight many times of some one mans authority is thought reason sufficient euen to sway ouer whole nations And this not onely with the simpler sort but the learneder and wiser we are the more such arguments in some cases preuaile with vs. The reason why the simpler sort are mooued with authority is the conscience of their owne ignorance whereby it commeth to passe that hauing learned men in admiration they rather feare to dislike them then know wherefore they should allow and follow their iudgements Contrariwise with them that are skilfull authority is much more strong and forcible because they only are able to discerne how iust cause there is why to some mens authority so much should be attributed For which cause the name of Hippocrates no doubt were more effectuall to perswade euen such men as Galen himselfe then to moue a silly Empiricke So that the very selfe same argument in this kind which doth but induce the vulgaâ— sort to like may constraine the wiser to yeeld And therefore not Orators only with the people but euen the very profoundest disputers in all faculties haue hereby often with the best learned preuailed most As for arguments taken from humaine authority and that negatiuely for example sake if we should thinke the assembling of the people of God together by the sound of a bell the presenting of infants at the holy font by such as commonly we call their Godfathers or any other the like receiued custome to be impious because some men of whom we thinke very reuerendly haue in their bookes and writings no where mentioned nor taught that such things should be in the Church this reasoning were subiect vnto iust reproofe it were but feeble weake and vnsound Notwithstanding euen negatiuely an argument from humaine authority may be strong as namely thus The Chronicles of England mention no moe then onely sixe kings bearing the name of Edward since the time of the last conquest therefore it cannot be there should be moe So that if the question be of the authority of a mans testimony we cannot simply auouch either that affirmatiuely it doth not any way hold or that it hath only force to induce the simpler sort and not to constraine men of vnderstanding and ripe iudgement to yeeld assent or that negatiuely it hath in it no strength at all For vnto eâ—uery of these the contrary is most plaine Neither doth that which is alleaged concerning the infirmitie of men ouerthrow or disproue this Men are blinded with ignorance and errour many things may escape them and in many things they may bee deceiued yea those things which they do knowe they may either forget or vpon sundry indirect considerations let passe and although themselues do not erre yet may they through malice or vanity euen of purpose deceiue others Howbeit infinite cases there are wherein all these impediments and lets are so manifestly excluded that there is no shew or colour whereby any such exception may be taken but that the testimony of man will stand as a ground of infallible assurance That there is a City of Rome that Pius Quintus and Gregory the 13. and others haue beene Popes of Rome I suppose we are certainely enough perswaded The ground of our perswasion who neuer saw the place nor persons before named can be nothing but mans testimony Will any man here notwithstanding alleage those mentioned humaine infirmities as reasons why these things should be mistrusted or doubted of Yea that which is more vtterly to infringe the force and strength of mans testimony were to shake the very fortresse of Gods truth For whatsoeuer we beleeue concerning saluation by Christ although the scripture be therein the ground of our beliefe yet the authority of man is if we
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