apparel come amongst us although he be a Thief or a Murtherer for there are Thieves and Murtherers in gorgeous apparel be his heart whatsoever if his Coat be of Purple or Velvet or Tissue every one riseth up and all the reverend Solemnities we can use are too little But the man that serveth God is contemned and despised amongst us for his Poverty Herod speaketh in judgement and the People cry out The voyce of God and not of man Paul preacheth Christ they term him a Trifler Hearken beloved Hath not God chosen the Poor of this World that they should be rich in Faith Hath he not chosen the Reffuse of the World to be Heirs of his Kingdom which he hath promised to them that love him Hath he not chosen the Off-scowrings of Men to be the Lights of the World and the Apostles of Jesus Christ Men unlearned yet how fully replenished with understanding Few in number yet how great in power Contemptible in shew yet in Spirit how strong how wonderful I would faiâ—â— learn the mystery of the eternal generation of the Son of God saith Hilary Whom shall I seek Shall I get me to the Schools of the Grecians Why I have read Ubi Sapiens ubi Scriba ubi Conquisitor hujus saculi These Wise-men in the World must needs be dumbe in this because they have rejected the wisdom of God Shall I beseech the Scribes and Interpreters of the Law to become my Teachers how can they know this sith they are offended at the Cross of Christ It is death for me to be ignorant of the unsearchable mystery of the Son of God of which mystery notwithstanding I should have been ignorant but that a poor Fisher-man unknown unlearned new come from his Boat with his Cloaths wringing-wet hath opened his mouth and taught me In the beginning was the Word and the Word was with God and the Word was God These poor silly Creatures have made us rich in the knowledge of the mysteries of Christ. 7. Remember therefore that which is spoken of by the Apostles Whose words if the Children of this World do not regard is it any marvail They are the Apostles of our Lord Jesus not of their Lord but of ours It is true which one hath said in a certain place Apostolicam sidem seculi homo non capit A man sworn to the World is not capable of that Faith which the Apostles do teach What mean the Children of this World then to tread in the Courts of our God What should your Bodies do at Bethel whose Hearts are at Bethaven The god of this World whom ye serve hath provided Apostles and Teachers for you Chaldeans Wizzards Sooth-sayers Astrologers and such like Hear them Tell not us that ye will sacrifice to the Lord our God if we will sacrifice to Ashtaroth or Melcom that ye will read our Scriptures if we will listen to your Traditions that if ye may have a Mass by permission we shall have a Communion with good leave and liking that ye will admit the things that are spoken of by the Apostles of our Lord Jesus if your Lord and Master may have his Ordinances observed and his Statutes kept Solomon took it as he well might for an evident proof that she did not bear a motherly affection to her Childe which yielded to have it cut in divers parts He cannot love the Lord Jesus with his heart which lendeth one ear to his Apostles and another to false Apostles which can brook to see a mingle-mangle of Religion and Superstition Ministers and Massing-Priests Light and Darkness Truth and Error Traditions and Scriptures No we have no Lord but Jesus no Doctrine but the Gospel no Teachers but his Apostles Were it reason to require at the hand of an English Subject obedience to the Laws and Edicts of the Spaniards I do marvel that any man bearing the name of a Servant of the Servants of Jesus Christ will go about to draw us from our Allegiance We are his sworn Subjects it is not lawful for us to hear the things that are not told us by his Apostles They have told us that in the last days there shall be Mockers therefore we believe it Credimus quia legimus We are so perswaded because we read it must be so If we did not read it we would not teach it Nam qua libro Legis non continentur ea nec nosse debemus saith Hilary Those things that are not written in the book of the Law we ought not so much as to be acquainted with them Remember the words which were spoken of before by the Apostles of our Lord Iesus Christ. 8. The third thing to be considered in the description of these men of whom we speak is the time wherein we should be manifested to the World They told you there should be mockers in the last time Noah at the commandement of God built an Ark and there were in it Beasts of all sorts clean and unclean A Husbandman planteth a Vineyard and looketh for Grapes but when they come to the gathering behold together with Grapes there are found also wilde Grapes A rich man prepareth a great Supper and biddeth many but when he sitteth him down he findeth amongst his Friends here and there a man whom he knoweth not This hath been the state of the Church â—it hence the beginning God always hath mingled his Saints with faithless and godless Persons as it were the clean with the unclean Grapes with sowre grapes his Friends and Children with Aliens and Strangers Marvel not then if in the last dayes also ye see the men with whom you live and walk arm in arm laugh at your Religion and blaspheme that glorious name whereof you are called Thus it was in the days of the Patriarks and Prophets and are we better than our Fathers Albeit we suppose that the blessed Apostles in foreshewing what manner of men were set out for the last dayes meant to note a calamity special and peculiar to the Ages and Generations which were to come As if he should have said As God hath appointed a time of Seed for the Sower and a time of Harvest for him that reapeth as he hath given unto every Herb and every Tree his own fruit and his own season not the season nor the fruit of another for no man looketh to gather Figgs in the Winter because the Summer is the season for them nor Grapes of Thistles because Grapes are the fruit of the Vine so the same God hath appointed sundry for every Generation of them other men for other times and for the last times the worst men as may appear by their properties which is the fourth point to be considered of in this description 9. They told you that there should be Mockers He meaneth men that shall use Religion as a Cloak to put off and on as the weather serveth such as shall with Herod hear the Preaching of Iohn Baptist to day
of a standing Tribute that there they did openly read the Scriptures and whosoever will bear saith Tertullian he shall finde God whosoever will study to know shall be also fain to believe But sith there is no likelihood that ever voluntarily they will seek Instruction at our hands it remaineth that unless we will suffer them to perish Salvation it self must seek them it behooveth God to send them Preachers as he did his elect Apostles throughout the World There is a Knowledge which God hath always revealed unto them in the works of Nature This they honour and esteem highly as profound Wisdome howbeit this Wisdome saveth them not That which must save Believers is the knowledge of the Cross of Christ the only Subject of all our Preaching And in their Eyes what seemeth this but Folly It pleaseth God by the foolishness of Preaching to save These Words declare how admirable force those Mysteries have which the World do deride as Follies they shew that the Foolishness of the Cross of Christ is the Wisdom of True Believers they concern the Object of our Faith the Matter preached of and believed in by Christian men This we know that the Grecians or Gentiles did account Foolishness but that they did ever think it a fond or unlikely way to seek mens Conversion by Sermons we have not heard Manifest therefore it is that the Apostle applying the name of Foolishness in such sort as they did must needs by the Foolishness of Preaching mean the Doctrine of Christ which we learn that we may be saved but that Sermons are the only manner of teaching whereby it pleaseth our Lord to save he could not mean In like sort where the same Apostle proveth that as well the sending of the Apostles as their preaching to the Gentiles was necessary dare we affirm it was ever his meaning that unto their Salvation who even from their tender Infancy never knew any other Faith or Religion that only Christian no kinde of Teaching can be available saving that which was so needful for the first universal Conversion of Gentiles hating Christianity neither the sending of any sort allowable in the one case except only of such as had been in the other also most fit and worthy Instruments Belief in all sorts doth come by hearkning and attending to the Word of Life Which Word sometime proposeth and preacheth it self to the Hearer sometime they deliver it whom privately Zeal and Piety moveth to be Instructors of others by conference sometime of them it is taught whom the Church hath called to the Publick either reading thereof or interpreting All these tend unto one effect neither doth that which St. Paul or other Apostles teach concerning the necessity of such Teaching as theirs was or of sending such as they were for that purpose unto the Gentiles prejudice the efficacy of any other way of Publick instruction or inforce the utter disability of any other mens Vocation thought requisite in this Church for the saving of Souls where means more effectual are wanting Their only proper and direct proof of the thing in question had been to shew in what sort and how farr man's Salvation doth necessarily depend upon the knowledge of the Word of God what Conditions Properties and Qualities there are whereby Sermons are distinguished from other kindes of administring the Word unto that purpose and what special Property or Quality that is which being no where found but in Sermons maketh them effectual to save Souls and leaveth all other Doctrinal means besides destitute of vital efficacy These pertinent Instructions whereby they might satisfie us and obtain the Cause it self for which they contend these things which only would serve they leave and which needeth not sometime they trouble themselves with fretting at the ignorance of such as withstand them in their Opinion sometime they fall upon their poor Brethren which can but read and against them they are bitterly eloquene If we alledge what the Scriptures themselves do usually speak for the saving force of the Word of God not with restraint to any one certain kinde of delivery but howsoever the same shall chance to be made known yet by one trick or other they always restrain it unto Sermons Our Lord and Saviour hath said Search the Scriptures for in them ye think to have eternal life But they tell us he spake to the Jews which Jews before had heard his Sermons and that peradventure it was his minde they should search not by reading nor by hearing them read but by attending whensoever the Scriptures should happen to be alledged in Sermons Furthermore having received Apostolical Doctrine the Apostle Saint Paul hath taught us to esteem the same as the Supream Rule whereby all other Doctrines must for ever be examined Yea but in as much as the Apostle doth there speak of that he had Preached he flatly maketh as they strangely affirm his Preachings or Sermons the Rule whereby to examine all And then I beseech you what Rule have we whereby to judge or examine any For if Sermons must be our Rule because the Apostles Sermons were so to their Hearers then sith we are not as they were Hearers of the Apostles Sermons it resteth that either the Sermons which we hear should be our Rule or that being absurd therewill which yet hath greater absurdity no Rule at all be remaining for Tryal what Doctrines now are corrupt what consonant with heavenly Truth Again let the same Apostle acknowledge all Scripture profitable to teach to improve to correct to instruct in Righteousness Still notwithstanding we erre if hereby we presume to gather that Scripture read will avail unto any one of all these uses they teach us the meaning of the words to be that so much the Scripture can do if the Minister that way apply it in his Sermons otherwise not Finally they never hear Sentence which mentioneth the Word or Scripture but forthwith their Glosses upon it are the Word preached the Scripture explained or delivered unto us in Sermons Sermons they evermore understand to be that Word of God which alone hath vital Operation the dangerous sequel of which Construction I wish they did more attentively weigh For sith Speech is the very Image whereby the minde and soul of the Speaker conveyeth it self into the bolom of him which heareth we cannot chuse but see great reason wherefore the Word that proceedeth from God who is Himself very Truth and Life should be as the Apostle to the Hebrews noteth lively and mighty in operation sharper than any two-edged Sword Now if in this and the like Places we did conceive that our own Sermons are that strong and forcible Word should we not hereby impart even the most peculiar glory of the Word of God unto that which is not his word For touching our Sermons that which giveth them their very being is the wit of man and therefore they oftentimes accordingly taste too much of
necessary are found to be thence collected onely by poor and marvellous slight conjectures I need not give instance in any one sentence so alledged for that I think the instance in any alledged otherwise a thing not easie to be given A very strange thing sure it were that such a Discipline as ye speak of should be taught by Christ and his Apostles in the Word of God and no Church ever have found it out nor received it till this present time Contrariwise the Government against which ye bend your selves be observed every where throughout all generations and ages of the Christian World no Church ever perceiving the Word of God to be against it We require you to finde out but one Church upon the face of the whole Earth that hath been ordered by your Discipline or hath not been ordered by ours that is to say By Episcopal Regiment sithence the time that the Blessed Apostles were here conversant Many things out of Antiquity ye bring as if the purest times of the Church had observed the self-same Orders which you require and as though your desire were that the Churches of old should be patterns for us to follow and even Glasses wherein we might see the practice of that which by you is gathered out of Scripture But the truth is ye mean nothing less All this is done for fashion sake onely for ye complain of in as of an injury that men should be willed to seek for examples and patterns of Government in any of those times that have been before Ye plainly hold that from the very Apostles times till this present age wherein your selves imagine ye have sound out aright pattern of sound Discipline there never was any time safe to be followed which thing ye thus endeavor to prove Out of Egesippus ye say that Eusebius writeth How although as long as the Apostles lived the Church did remain a pure Virgin yet after the death of the Apostles and after they were once gone whom God vouchsafed to make Hearers of the Divine Wisdom with their own ears the placing of wicked Errors began to come into the Church Clement also in a certain place to confirm That there was corruption of Doctrine immediately after the Apostles times alledgeth the Proverb That there are few Sons like their Fathers Socrates saith of the Church of Rome and Alexandria the most famous Churches in the Apostles times that about the year 430. the Roman and Alexandrian Bishops leaving the Sacred Function were degenerate to a Secular Rule or Dominion Hereupon ye conclude that it is not safe to fetch our Government from any other then the Apostles times Wherein by the way it may be noted that in proposing the Apostles times as a pattern for the Church to follow though the desire of you all be one the drift and purpose of you all is not one The chiefest thing which Lay-Reformers yawn for is that the Clergy may through Conformity in State and Condition be Apostolical poor as the Apostles of Christ were poor In which one circumstance if they imagine so great perfection they must think that Church which hath such store of Mendicant Fryers a Church in that respect most happy Were it for the glory of God and the good of his Church indeed that the Clergy should be left even as bare as the Apostles when they had neither staff nor scrip that God which should lay upon them the condition of his Apostles would I hope endue them with the self-same affection which was in that holy Apostle whose words concerning his own right-vertuous contentment of heart As well how to want as how to abound are a most fit Episcopal emprese The Church of Christ is a Body Mystical A Body cannot stand unless the parts thereof be proportionable Let it therefore be required on both parts at the hands of the Clergy to be in meanness of state like the Apostles at the hands of the Laity to be as they were who lived under the Apostles And in this Reformation there will be though little Wisdom yet some Indifferency But your Reformation which are of the Clergy if yet it displease you not that I should say ye are of the Clergy seemeth to aim at a broader mark Te think that he which will perfectly reform must bring the Form of Church-Discipline unto the State which then it was at A thing neither possible nor certain nor absolutely convenient Concerning the first what was used in the Apostles times the Scripture fully declareth not so that making their times the Rule and Canon of Church Polity ye make a Rule which being not possible to be fully known is as impossible to be kept Again Sith the later even of the Apostles own times had that which in the former was not thought upon in this general proposing of the Apostles times there is no certainty which should be followed especially seeing that ye give us great cause to doubt how far ye allow those times For albeit the lover of Antichristian building were not ye say as then set up yet the Foundations thereof were secretly and under the ground laid in the Apostles times So that all other times ye plainly reject and the Apostles own times ye approve with marvellous great suspition leaving it intricate and doubtful wherein we are to keep our selves unto the pattern of their times Thirdly Whereas it is the error of the common multitude to consider onely what hath been of old and if the same were well to see whether still it continue if not to condemn that presently which is and never to search upon what ground or consideration the Change might grow Such rudeness cannot be in you so well born with whom Learning and Iudgment hath enabled much more soundly to discern how far the times of the Church and the Orders thereof may alter without offence True it is the ancienter the better Ceremonies of Religion are Howbeit not absolutely true and without exception but true onely so far forth as those different ages do agree in the state of those things for which at the first those Rites Orders and Ceremonies were instituted In the Apostlâ—s times that was harmless which being now revived would be scandalous as their Oscula Sancta Those Feasts of Charity which being instituted by the Apostles were retained in the Church long after are not now thought any where needful What man is there of understanding unto whom it is not manifest how the way of providing for the Clergy by Tithes the device of Alms-houses for the Poor the sorting out of the people into their several Parisoâ—s together with sunury other things which the Apostles times could not have being now established are much more convenient and fit for the Church of Christ then if the same should be taken away for Conformities sake with the antientest and first times The Orders therefore which were observed in the Apostles times are not to be urged as a Rule
men to know and that many things are in such sort necessary 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 salvation which to think were most barbarous or else that God hath by supernatural means revealed the way of life so far forth as doth suffice For this cause God hath so many times and ways spoken to the sons of men Neither hath he by speech onely but by writing also instructed and taught his Church The cause of writing hath been to the end that things by him revealed unto the World might have the longer continuance and the greater certainty of assurance by how much that which standeth on Record hath in both those respects preheminence above that which passeth from hand to hand and hath no Pens but the Tongues no Book but the ears of Men to record it The several Books of Scripture having had each some several occasion and particular purpose which caused them to be written the Contents thereof are according to the exigence of that special end whereunto they are intended Hereupon it groweth that every Book of holy Scripture doth take out of all kindes of truth Natural Historical Foreign Supernatural so much as the matter handled requireth Now for as much as there have been Reasons alledged sufficient to conclude that all things necessary unto salvation must be made known and that God himself hath therefore revealed his Will because otherwise men could not have known so much as is necessary his surceasing to speak to the World since the publishing of the Gospel of Jesus Christ and the delivery of the same in writing is unto us a manifest token that the way of salvation is now sufficiently opened and that we need no other means for our full instruction then God hath already furnished us withal The main drift of the whole New Testament is that which St. Iohn setteth down as the purpose of his own History These things are written that ye might believe that Iesus is Christ the Son of God and that in believing ye might have life through his Name The drift of the Old that which the Apostle mentioneth to Timothy The holy Scriptures are able to make thee wise unto salvation So that the general end both of Old and New is one the difference between them consisting in this That the Old did make wise by teaching salvation through Christ that should come the New by teaching that Christ the Saviour is come and that Jesus whom the Jews did crucifie and whom God did raise again from the dead is he When the Apostle therefore affirmeth unto Timothy that the Old was able to make him wise to salvation it was not his meaning that the Old alone can do this unto us which live sithence the publication of the New For he speaketh with presupposal of the Doctrine of Christ known also unto Timothy and therefore first it is said Continue thou in those things which thou hast learned and art perswaded knowing of whom thou hast been taught them Again those Scriptures he granteth were able to make him wise to salvation but he addeth through the Faith which is in Christ. Wherefore without the Doctrine of the New Testament teaching that Christ hath wrought the Redemption of the World which Redemption the Old did foreshew he should work it is not the former alone which can on our behalf perform so much as the Apostle doth avouch who presupposeth this when he magnifieth that so highly And as his words concerning the Books of ancient Scripture do not take place but with presupposal of the Gospel of Christ embraced so our own words also when we extol the compleat sufficiency of the whole intire Body of the Scripture must in like sort be understood with this caution That the benefit of Natures Light be not thought excluded as unnecessary because the necessity of a Diviner Light is magnified There is in Scripture therefore no defect but that any man what place or cailing soever he hold in the Church of God may have thereby the light of his Natural Understanding so perfected that the one being relieved by the other there can want no part of needful instruction unto any good work which God himself requireth be it Natural or Supernatural belonging simply unto men as men or unto men as they are united in whatsoever kinde of Society It sufficeth therefore that Nature and Scripture do serve in such full sort that they both joyntly and not severally either of thou be so compleat that unto Everlasting felicity we need not the knowlegde of any thing more then these two may easily furnish our mindes with on all sides And therefore they which adde Traditions as a part of Supernatural necessary Truth have not the Truth but are in Error For they onely plead that whatsoever God revealeth as necessary for all Christian men to do or believe the same we ought to embrace whether we have received it by writing or otherwise which no man denieth when that which they should confirm who claim so great reverence unto Traditions is that the same Traditions are necessarily to be acknowledged divine and holy For we do not reject them onely because they are not in the Scripture but because they are neither in Scripture nor can otherwise sufficiently by any Reason be proved to be a God That which is of God and may be evidently proved to be so we deny not but it hath in his kinde although unwritten yet the self same force and authority with the written Laws of God It is by ours acknowledged That the Apostles did in every Church institute and ordain some Rites and Customs serving for the seemliness of Church Regiment which Rites and Customs they have not committed unto writing Those Rites and Customs being known to be Apostolical and having the nature of things changeable were no less to be accounted of in the Church then other things of the like degree that is to say capable in like sort of alteration although set down in the Apostles writings For both being known to be Apostolical it is not the manner of delivering them unto the Church but the Author from whom they proceed which doth give them their force and credit 15. Laws being imposed either by each man upon himself or by a Publick Society upon the particulars thereof or by all the Nations of Men upon every several Society or by the Lord himself upon any or every of these There is not amongst these four kindes any one but containeth sundry both Natural and Positive Laws Impossible it is but that they should fall into a number of gross Errors who onely take such Laws for Positive as have been made or invented of men and holding this Position hold also that all Positive and none but Positive Laws are mutable Laws Natural do always binde Laws Positive not so but onely
concerning any Point of Religion whatsoever yet one Demonstrative Reason alledged or one Manifest Testimony cited from the mouth of God himself to the contrary could not choose but over-weigh them all inasmuch as for them to have been deceived it is not impossible it is that demonstrative Reason or Testimony Divine should deceive Howbeit in defect of proof infallible because the minde doth rather follow probable perswasions then approve the things that have in them no likelihood of truth at all surely if a Question concerning matter of Doctrine were proposed and on the one side no kinde of proof appearing there should on the other be alledged and shewed that so a number of the Learnedest Divines in the World have ever thought although it did not appear what Reason or what Scripture led them to be of that judgement yet to their very bare judgement somewhat a reasonable man would attribute notwithstanding the common imbecillities which are incident unto our nature And whereas it is thought that especially with the Church and those that are called and perswaded of the Authority of the Word of God mans authority with them especially should not prevail it must and doth prevail even with them yea with them especially as far as equity requireth and farther we maintain it not For men to be tied and led by Authority as it were with a kind of captivity of judgement and though there be reason to the contrary not to listen unto it but to follow like Beasts the first in the Herd they know not nor care not whither this were brutish Again that authority of men should prevail with men either against or above Reason is no part of our belief Companies of learned men be they never so great and reverend are to yield unto Reason the weight whereof is no whit prejudiced by the simplicity of his person which doth alledge it but being found to be sound and good the bare opinion of men to the contrary must of necessity stoop and give place Irenaeus writing against Marcion which held one God Author of the Old-Testament and another of the New to prove that the Apostles preached the same God which was known before to the Jews he copiously alledgeth sundry their Sermons and Speeches uttered concerning that matter and recorded in Scripture And lest any should be wearied with such store of Allegations in the end he concludeth While we labour for these Demonstrations out of Scripture and do summarily declare the things which many ways have been spoken be contented quietly to hear and do not think my speech redious Quoniam oftensiones quae sunt in Scripturis non possunt oftendi nisi ex ipsis Scripturis Because demonstrations that art in Scripture may not otherwise be shewed then by citing them out of the Scriptures themselves where they are Which words make so little unto the purpose that they seem as it were offended at him which hath called them thus solemnly forth to say nothing And concerning the Verdict of S. Ierome If no man be he never so well learned have after the Apostles Authority to publish new Doctrine as from Heaven and to require the Worlds assent as unto truth received by Prophetical Revelation doth this prejudice the credit of learned mens judgements in opening that truth which by being conversant in the Apostles Writings they have themselves from thence learned S. Aâ—gustine exhorteth not to hear men but to hearken what God speaketh His purpose is not I think that was we should stop our ears against his own exhortation and therefore he cannot mean simply that audience should altogether be denied unto men but either that if men speak one thing and God himself teach another then he not they to be obeyed or if they both speak the same thing yet then also mans speech unworthy of hearing not simply but in comparison of that which proceedeth from the mouth of God Yea but we doubt what the will of God is Are we in this case forbidden to hear what men of judgement think it to be If not then this Allegation also might very well have been spared In that ancient strife which was between the Catholick Fathers and Arrians Donatists and others of like perverse and froward disposition as long as to Fathers or Councils alledged on the one side the like by the contrary side were opposed impossible it was that ever the Question should by this mean grow unto any issue or end The Scripture they both believed the Scripture they knew could not give sentence on both sides by Scripture the controversie between them was such as might be determined In this case what madness was it with such kindes of proofs to nourish their contention when there were such effectual means to end all controversie that was between them Hereby therefore it doth not as yet appear that an Argument of Authority of man affirmatively is in matters Divine nothing worth Which Opinion being once inserted into the mindes of the vulgar sort what it may grow unto God knoweth Thus much we see it hath already made thousands so headstrong even in gross and palpable Errors that a man whose capacity will scarce serve him to utter five words in sensible manner blusheth not in any doubt concerning matter of Scripture to think his own bare Yea as good as the Nay of all the wise grave and learned judgements that are in the whole world Which insolency must be represt or it will be the very bane of Christian Religion Our Lords Disciples marking what speech he uttered unto them and at the same time calling to minde a common opinion held by the Scribes between which opinion and the words of their Master it seemed unto them that there was some contradiction which they could not themselves answer with full satisfaction of their own mindes the doubt they propose to our Saviour saying Why then say the Scribes that Elias must first come They knew that the Scribes did err greatly and that many ways even in matters of their own profession They notwithstanding thought the judgement of the very Scribes in matters Divine to be of some value some probability they thought there was that Elias should come inasmuch as the Scribes said it Now no truth can contradict any truth desirous therefore they were to be taught how both might stand together that which they knew could not be false because Christ spake it and this which to them did seen true only because the Scribes had said it For the Scripture from whence the Scribes did gather it wâ— not then in their heads We do not finde that our Saviour reproved them of Error for thinking the judgement of the Scribes to be worth the objecting for esteeming it to be of any moment or value in matters concerning God We cannot therefore be perswaded that the will of God is we should so far reject the authority of men as to reckon it nothing No it may be a question whether they that urge
as a Supplement of any maim or defect therein but as a necessary Instrument without which we could not reap by the Scriptures perfection that fruit and benefit which it yieldeth The Word of God is a two-edged sword put in the hands of reasonable men and Reason as the weapon that flew Goliah if they be as David was that use it Touching the Apostles he which gave them from above such Power for miraculous confirmation of that which they taught endued them also with Wisdom from above to teach that which they so did confirm Our Saviour made choice of Twelve simple and unlearned Men that the greater their lack of Natural wisdom was the more admirable that might appear which God supernaturally endued them with from Heaven Such therefore as knew the poor and silly estate wherein they had lived could not but wonder to hear the Wisdom of their speech and be so much the more attentive unto their teaching They studied for no Tongue they spake withal of themselves they were rude and knew not so much as how to premeditate the Spirit gave them speech and cloquent utterance But because with St. Paul it was otherwise then with the rest in as much as he never conversed with Christ upon Earth as they did and his education had been scholastical altogether which theirs was not Hereby occasion was taken by certain Malignants secretly to undermine his great Authority in the Church of Christ as though the Gospel had been taught him by others then by Christ himself and as if the cause of the Gentiles conversion and belief through his means had been the learning and skill which he had by being conversant in their Books which thing made them so willing to hear him and him so able to perswade them whereas the rest of the Apostles prevailed because God was with them and by a miracle from Heaven confirmed his Word in their mouths They were mighty in deeds As for him being absent his Writings had some force in presence his Power not like unto theirs In sum concerning his Preaching their very by-word was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addle speech empty talk His Writings full of great words but in the Power of miraculous Operations His presence not like the rest of the Apostles Hereupon it ariseth that St. Paul was so often driven to make his Apologies Hereupon it ariseth that whatsoever time he had spent in the study of Humane Learning he maketh earnest protestation to them of Corinth that the Gospel which he had preached amongst them did not by other means prevail with them then with others the same Gospel taught by the rest of the Apostles of Christ. My Preaching saith he hath not been in the perswasive speeches of Humane Wisdom but in demonstration of the Spirit and 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 deny Is it denied that his speech amongst them had been perswasive No for of him the sacred History plainly restifieth that for the space of a year and a half he spake in their Synagogue every Sabbath and perswaded both Jews and Grecians How then is the speech of men made perswasive Surely there can be but two ways to bring this to pass the one Humane the other Divine Either St. Paul did onely by art and natural industry cause his own speech to be credited or else God by miracle did authorise it and so bring credit thereunto as to the speech of the rest of the Apostles Of which two the former he utterly denieth For why If the Preaching of the rest had been effectual by miracle his onely by force of his own learning so great inequality between him and the other Apostles in this thing had been enough to subvert their Faith For might they not with reason have thought that if he were sent of God as well as they God would not have furnished them and not him with the power of the Holy Ghost Might not a great part of them being simple haply have feared lest their assent had been cunningly gotten unto his doctrine rather through the weakness of their own wits then the certainty of that Truth which he had taught them How unequal had it been that all Believers through the Preaching of other Apostles should have their Faith strongly built upon the evidence of Gods own miraculous approbation and they whom he had converted should have their perswasion built onely upon his skill and wisdom who perswaded them As therefore calling from men may authorise us to teach although it could not authorise him to teach as other Apostles did So although the wisdom of man had not been sufficient to enable him such a Teacher as the rest of the Apostles were unless Gods miracles had strengthned both the one and the others Doctrine yet unto our ability both of teaching and learning the Truth of Christ as we are but meer Christian men it is not a little which the wisdom of man may add Sixthly Yea whatsoever our hearts be to God and to his Truth believe we or be we as yet faithless for our Conversion or Confirmation the force of Natural Reason is great The force whereof unto those effects is nothing without grace What then To our purpose it is sufficient that whosoever doth serve honor and obey God whosoever believeth in him that man would no more do this then innocents and infants do but for the Light of Natural Reason that shineth in him and maketh him apt to apprehend those things of God which being by grace discovered are effectual to perswade reasonable mindes and none other that honor obedience and credit belong aright unto God No man cometh unto God to offer him Sacrifice to pour out Supplications and Prayers before him or to do him any service which doth not first believe him both to be and to be a rewarder of them who in such sort seek unto him Let men be taught this either by Revelation from Heaven or by Instruction upon Earth by Labor Study and Meditation or by the onely secret Inspiration of the Holy Ghost whatsoever the mean be they know it by if the knowledge thereof were possible without discourse of Natural Reason why should none be found capable thereof but onely men nor men till such time as they come unto ripe and full ability to work by reasonable understanding The whole drift of the Scripture of God what is it but onely to teach Theology Theology what is it but the Science of things Divine What Science an be attained unto without the help of Natural Discourse and Reason Iudge you of that which I speak saith the Apostle In vain it were to speak any thing of God but that by Reason Men are able somewhat to judge of that they hear and by discourse to discern how consonant it is to Truth Scripture indeed teacheth things above Nature things which our Reason by
his Accusers brought against him in judgment was This man ceaseth not to speak blasphemous words against this holy Place and the Law for we have heard him say That this Iesus of Nazareth shall destroy this place and shall change the Ordinances that Moses gave us True it is that this Doctrine was then taught which Unbelievers condemning for Blasphemy did therein commit that which they did condemn The Apostles notwithstanding from whom Stephen had received it did not so â—each the Abrogation no not of those things which were necessarily to cease but that even the Jews being Christian might for a time continue in them And therefore in Ierusalem the first Christian Bishop not circumcised was Mark and he not Bishop till the days of Adrian the Emperor after the overthrow of Ierusalem there having been Fifteen Bishops before him which were all of the Circumcision The Christian Jews did think at the first not onely themselves but the Christian Gentiles also bound and that necessarily to observe the whole Law There went forth certain of the Sect of Pharisees which did believe and they coming unto Antioch taught that it was necessary for the Gentiles to be circumcised and to keep the Law of Moses Whereupon there grew dissention Paul and Barnabas disputing against them The determination of the Council held at Ierusalem concerning this Matter was finally this Touching the Gentiles which believe we have written and determined that they observe no such thing Their Protestation by Letters is For as much as we have heard that certain which departed from us have troubled you with words and cumbred your mindes saying Ye must be circumcised and keep the Law know that we gave them no such Commandment Paul therefore continued still teaching the Gentiles not onely that they were not bound to observe the Laws of Moses but that the observation of those Laws which were necessarily to be abrogated was in them altogether unlawful In which point his Doctrine was mis-reported as though he had every where Preached this not onely concerning the Gentiles but also touching the Jews Wherefore coming unto Iames and the rest of the Clergy at Ierusalem they told him plainly of it saying Thou seest Brother how many thousand Iews there are which believe and they are all zealous of the Law Now they are informed of thee that thou reachest all the Iews which are amongst the Gentiles to forsake Moses and sayest that they ought not to circumcise their children neither to live after the Customs And hereupon they gave him counsel to make it apparent in the eyes of all men that those flying reports were untrue and they himself being a Jew kept the Law even as they did In some things therefore we see the Apostles did teach That there ought not to be Conformity between the Christian Jews and Gentiles How many things this Law of Inconformity did comprehend there is no need we should stand to examine This general is true That the Gentiles were not made conformable unto the Jews in that which was necessarily to cease at the coming of Christ. Touching things Positive which might either cease or continue as occasion should require the Apostles tendring the zeal of the Jews thought it necessary to binde even the Gentiles for a time to abstain as the Jews did from things offered unto Idols from Blood from Strangled These Decrees were every where delivered unto the Gentiles to be straightly observed and kept In the other Matters where the Gentiles were free and the Jews in their own opinion still tied the Apostles Doctrine unto the Jews was Condemn not the Gentile unto the Gentile Despise not the Iew The one sort they warned to take heed that scrupulosity did not make them rigorous in giving unadvised sentence against their Brethren which were free the other that they did not become scandalous by abusing their liberty and freedom to the offence of their weak Brethren which were scrupulous From hence therefore two Conclusions there are which may evidently be drawn the first That whatsoever Conformity of Positive Laws the Apostles did bring in between the Churches of Jews and Gentiles it was in those things onely which might either cease or continue a shorter or a longer time as occasion did most require the second That they did not impose upon the Churches of the Gentiles any part of the Jews Ordinances with Bond of necessary and perpetual observation as we all both by doctrine and practice acknowledge but onely in respect of the conveniency and fitness for the present state of the Church as then it stood The words of the Councils Decree concerning the Gentiles are It seemed good to the Holy Ghost and to us to lay upon you no more burden saving onely these things of necessity Abstinence from Idol-off rings from strangled and Blood and from Fornication So that in other things Positive which the coming of Christ did not necessarily extinguish the Gentiles were left altogether free Neither ought it to seem unreasonable that the Gentiles should necessarily be bound and tied to Jewish Ordinances so far forth as that Decree importeth For to the Jew who knew that their difference from other Nations which were Aliens and Strangers from God did especially consist in this That Gods People had Positive Ordinances given to them of God himself it seemed marvellous hard that the Christian Gentiles should be incorporated into the same Commonwealth with Gods own chosen People and be subject to no part of his Statues more then onely the Law of Nature which Heathens count themselves bound unto It was an opinion constantly received amongst the Jews that God did deliver unto the sons of Noah seven Precepts Namely To live in some Form of Regiment under First Publick Laws Secondly To serve and call upon the Name of God Thirdly to shun Idolatry Fourthly Not to suffer effusion of the Blood Fifthly to abhor all unclean knowledge in the Flesh Sixthly To commit no Rapine Seventhly and finally Not to eat of any living Creature whereof the Blood was t first let out If therefore the Gentiles would be exempted from the Law of Moses yet it might seem hard they should also cast off even those things Positive which were observed before Moses and which were not of the same kinde with Laws that were necessarily to cease And peradventure hereupon the Council saw it expedient to determine that the Gentiles should according unto the third the seventh and the fifth of those Precepts abstain from things sacrificed unto Idols from Strangled and Blood and from Fornication The rest the Gentiles did of their own accord observe Nature leading them thereunto And did not Nature also teach them to abstain from Fornicationâ— No doubt it did Neither can we with reason think That as the former two are Positive so likewise this being meant as the Apostle doth otherwise usually understand it But very Marriage within a
less repugnant to the grounds and principles of Common right than the fraudulent proceedings of Tyrants to the principles of just Soveraignty Howbeit not so those special priviledges which are but instruments wrested and forced to serve malice There is in the Patriark of Heathen Philosophers this Precept Let us Husbandman nor no Handy-craftsman be a Priest The reason whereupon he groundeth is a maxim in the Law of Nature◠It importeth greatly the good of all men that God be reverenced with whose honour it standeth not that they which are publickly imployed in his service should live of base and manuary Trades Now compare herewith the Apostle's words Ye know that these hands have ministred to my necessities and them that are with me What think we Did the Apostle any thing opposite herein or repugnant to the Rules and Maxims of the Law of Nature The self-same reasons that accord his actions with the Law of Nature shall declare our Priviledges and his Laws no less consonant Thus therefore we see that although they urge very colourably the Apostles own Sentences requiring that a Minister should be able to divide rightly the Word of God that they who are placed in Charge should attend unto it themselves which in absence they cannot do and that they which have divers Cures must of necessity be absent from some whereby the Law Apostolick seemeth apparently broken which Law requiring attendance cannot otherwise be understood than so as to charge them with perpetual Residence Again though in every of these causes they infinitely heap up the Sentences of Fathers the Decrees of Popes the antient Edicts of Imperial authority our own National Laws and Ordinances prohibiting the same and grounding evermore their Prohibitions partly on the Laws of God and partly on reasons drawn from the light of Nature yet hereby to gather and inferr contradiction between those Laws which forbid indefinitely and ours which in certain cases have allowed the ordaining of sundry Ministers whose sufficiency for Learning is but mean Again the licensing of some to be absent from their Flocks and of others to hold more than one onely Living which hath Cure of Souls I say to conclude repugnancy between these especial permissions and the former general prohibitions which set not down their own limits is erroneous and the manifest cause thereof ignorance in differences of matter which both sorts of Law concern If then the considerations be reasonable just and good whereupon we ground whatsoever our Laws have by special right permitted if onely the effects of abused Priviledges be repugnant to the Maxims of Common right this main foundation of repugnancy being broken whatsoever they have built thereupon falleth necessarily to the ground Whereas therefore upon surmise or vain supposal of opposition between our special and the principles of Common right they gather that such as are with us ordained Ministers before they can Preach be neither lawfull because the Laws already mentioned forbid generally to create such neither are they indeed Ministers although we commonly so name them but whatsoever they execute by vertue of such their pretended Vocation is void◠that all our grants and tolerations as well of this as the rest are frustrate and of no effect the Persons that enjoy them possess them wrongfully and are deprivable at all hours finally that other just and sufficient remedy of evils there can be none besides the utter abrogations of these our mitigations and the strict establishment of former Ordinances to be absolutely executed whatsoever follow albeit the Answer already made in discovery of the weak and unsound foundation whereupon they have built these erroneous collections may be thought sufficient yet because our desire is rather to satisfie if it be possible than to shake them off we are with very good will contented to declare the causes of all particulars more formally and largely than the equity of our own defence doth require There is crept into the mindes of men at this day a secret pernicious and pestilent conceit that the greatest perfection of a Christian man doth consist in discovery of other mens faults and in wit to discourse of our own profession When the World most abounded with just righteous and perfect men their chiefest study was the exercise of piety wherein for their safest direction they reverently hearkened to the Readings of the Law of God they kept in minde the Oracles and Aphorismes of wisdom which tended unto vertuous life if any scruple of conscience did trouble them for matter of Actions which they took in hand nothing was attempted before counsel and advice were had for fear left rashly they might offend We are now more confident not that our knowledge and judgement is riper but because our desires are another way Their scope was obedience ours is skill their endeavour was reformation of life our vertue nothing but to hear gladly the reproof of vice they in the practice of their Religion wearied chiefly their knees and hands we especially our ears and tongues We are grown as in many things else so in this to a kinde of intemperancy which onely Sermons excepted hath almost brought all other duties of Religion out of taste At the least they are not in that account and reputation which they should be Now because men bring all Religion in a manner to the onely Office of hearing Sermons if it chance that they who are thus conceited do imbrace any special opinion different from other men the Sermons that relish not that opinion can in no wise please their appetite Such therefore as preach unto them but hit not the string they look for are rejected as unprofitable the rest as unlawful and indeed no Ministers if the faculty of Sermons want For why◠A Minister of the Word should they say be able rightly to divide the Word Which Apostolick Canon many think they do well observe when in opening the Sentences of holy Scripture they draw all things favourably spoken unto one side but whatsoever is reprehensive severe and sharp they have others on the contrary part whom that must always concern by which their over-partial and un-indifferent proceeding while they thus labour amongst the people to divide the Word they make the Word a mean to divide and distract the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divide aright doth note in the Apostle's Writings soundness of Doctrine onely and in meaning standeth opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the broaching of new opinions against that which is received For questionless the first things delivered to the Church of Christ were pure and sincere Truth Which whosoever did afterwards oppugn could not chuse but divide the Church into two moyeties in which division such as taught what was first believed held the truet part the contrary side in that they were teachers of novelty etred For prevention of which evil there are in this Church many singular and well devised remedies as namely the use of subscribing to the Articles
any direct denial of the foundation as it is affirmed that both are I need not wade so far as to discuss this Controversie the matter which first was brought into question being so clear as I hope it is Howbeit because I desire that the truth even in that also should receive light I will do mine indeavour to set down somewhat more plainly First the foundation of Faith what it is Secondly what is directly to deny the foundation Thirdly whether they whom God hath chosen to be heirs of life may fall so far as directly to deny it Fourthly whether the Galathians did so by admitting the error about Circumcision and the Law Last of all whether the Church of Rome for this one opinion of Works may be thought to do the like and thereupon to be no more a Christian Church than are the Assemblies of Turks and Jews 23. This word Foundation being figuratively used hath always reference to somewhat which resembleth a material building as both that Doctrine of Laws and the community of Christians do By the Masters of Civil Policy nothing is so much inculcated as that Commonweals are founded upon Laws for that a multitude cannot be compacted into one body otherwise then by a common acception of Laws whereby they are to be kept in order The ground of all civil Laws is this No man ought to be hurt or injured by another Take away this perswasion and yet take away all the Laws take away Laws and what shall become of Common-weals So it is in our spiritual Christian Community I do not mean that Body Mystical whereof Christ is onely the head that Building undiscernable by mortal eyes wherein Christ is the chief corner stone but I speak of the visible Church the foundation whereof is the doctrine which the Prophets and the Apostles profest The mark whereunto their Doctrine tendeth is pointed at in these words of Peter unto Christ. Thou hast the words of eternal life In those words of Paul to Timothy The holy Scriptures are able to wake thee wise unto salvation It is the demand of nature it self What shall we do to have eternal life The desire of immortality and the knowledge of that whereby it may be obtained is so natural unto all men that even they who are not perswaded that they shall do notwithstanding wish that they might know a way how to see no end of life And because natural means are not able still to resist the force of Death there is no people in the earth so savage which hath not devised some supernatural help or other to fly for aid and succour in extremities against the enemies of the Laws A longing therefore to be saved without understanding the true way how hath been the cause of all the Superstitions in the World O that the miserable state of others which wander in darkness and wot not whither they go could give us understanding hearts worthily to esteem the riches of the mercy of God towards us before whose eys the doors of the Kingdom of Heaven are set wide openâ— should we offer violence unto it it offereth violence unto us and we gather strength to withstand it But I am besides my purpose when I fall to bewail the cold affection which we bear towards that whereby we should be saved my purpose being only to set down what the ground of salvation is The Doctrine of the Gospel proposeth salvation as the end And doth it not teach the way of attaining thereunto Yet the Damosel possest with a spirit of divination spake the truth These men are the Servants of the most high God which shew unto us the way of Salvation A new and living way which Christ hath prepared for us through the vail that is his flesh Salvation purchased by the death of Christ. By this foundation the children of God before the written Law were distinguished from the sons of men the reverend Patriarks both possest it living and spake expresly of it at the hour of their death It comforted Iob in the midst of grief as it was afterwards the anker-hold of all the righteous in Israel from the writing of the Law to the time of grace Every Prophet making mention of it It was famously spoken of about the time when the comming of Christ to accomplish the promises which were made long before it drew near that the sound thereof was heard even amongst the Gentiles When he was come as many as were his acknowledged that he was their Salvation he that long expected hope of Israel he that Seed in whom all the Nations of the earth shall be blessed So that now he is a name of ruine a name of death and condemnation unto such as dream of a new Messias to as many as look for salvation by any other but by him For amongst men there is given no other name under heaven whereby we must be saved Thus much S. Mark doth intimate by that which he doth put in the front of this book making his entrance with these words The beginning of the Gospel of Iesus Christ the Son of God His Doctrine he termeth the Gospel because it teacheth Salvation the Gospel of Jesus Christ the son of God because it teacheth salvation by him This is then the foundation whereupon the frame of the Gospel is erected that very Jesus whom the Virgin conceived of the holy Ghost whom Simeon imbraced in his arms whom Pilat condemned whom the Iews crucified whom the Apostles preached he is Christ the Lord the onely Saviour of the World Other foundation can no man lay Thus I have briefly opened that principle in Christianity which we call the foundation of our faith It followeth now that I declare unto you what is directly to overthrow it This will be better opened if we understand what it is to hold the foundation of Faith 24. There are which defend that many of the Gentiles who never heard the Name of Christ held the foundation of Christianity and why they acknowledged many of them the Providence of God his infinite wisedom strength power his goodness and his mercy towards the Children of men that God hath judgment in store for the wicked but for the righteous which serve him rewards c. In this which they confessed that lyeth covered which we believe in the Rudiments of their knowledge concerning God the foundation of our Faith concerning Christ lyeth secretly wrapt up and is vertually contained therefore they held the foundation of Faith though they never had it Might we not with as good a colour of Reason defend that every Plowman hath all the Sciences wherein Philosophers have excelled For no man is ignorant of their first Principles which do vertually contain whatsoever by natural means is or can be known Yea might we not with as great reason affirm that a man may put three mighty Oaks wheresoever three Akoms may be put For vertually an Akom is an Oak To avoid such Paradoxes