was with him in the Gospell but seruants being commaunded to goe shall stand still till they haue their errand warranted vnto them by scripture Which as it standeth with Christian dutie in some cases so in common affaires to require it were most vnfit Two opinions therefore there are concerning sufficiencie of holy scripture each extreamly opposite vnto the other bothe repugnant vnto truth The schooles of Rome teach scripture to be so vnsufficient as if except traditions were added it did not conteine all reuealed and supernaturall truth which absolutely is necessary for the children of men in this life to know that they may in the next be saued Others iustly condemning this opinion growe likewise vnto a dangerous extremitie as if scripture did not only containe all thinges in that kinde necessary but all thinges simply and in such sorte that to doe any thing according to any other lawe were not onely vnnecessary but euen opposite vnto saluation vnlawfull and sinfull Whatsoeuer is spoken of God or thinges appertaining to God otherwise then as the truth is though it seeme an honour it is an iniurie And as incredible praises giuen vnto men doe often abate and impaire the credit of their deserued commendation so we must likewise take great heed least in attributing vnto scripture more then it can haue the incredibilitie of that do cause euen those thinges which indeed it hath most aboundantly to be lesse reuerendly esteemed I therefore leaue it to themselues to consider whether they haue in this first point or not ouershot themselues which God doth knowe is quickly done euen when our meaning is most sincere as I am verily perswaded theirs in this case was The third Booke Concerning their second assertion that in Scripture there must be of necessitie contained a forme of Church-politie the lawes whereof may in no wise be altered The matter conteined in this third Booke 1 What the Church is and in what respect lawes of politie are thereunto necessarily required 2 Whether it be necessary that some particular forme of Church-politie be set downe in scripture sith the thinges that belong particularly to any such forme are not of necessitie to saluation 3 That matters of Church-politie are different from matters of faith and saluation and that they themselues so teach which are our reprouers for so teaching 4 That hereby we take not from Scripture any thing which thereunto with soundnesse of truth may be giuen 5 Their meaning who first vrged against the politie of the Church of England that nothing ought to be established in the Church more then is commaunded by the worde of God 6 How great iniurie men by so thinking should offer vnto all the Churches of God 7 A shift notwithstanding to maintaine it by interpreting Commaunded as though it were meant that greater thinges only ought to be found set downe in Scripture particularly and lesser framed by the generall rules of Scripture 8 An other deuise to defend the same by expounding Commaunded as if it did signifie grounded on Scripture and were opposed to things found out by light of naturall reason onely 9 How lawes for the politie of the Church may be made by the aduise of men and how those lawes being not repugnant to the word of God are approued in his sight 10 That neither Gods being the author of laws nor yet his committing of them to Scripture is any reason sufficient to proue that they admit no addition or change 11 Whether Christ must needs intend lawes vnchangeable altogether or haue forbidden any where to make any other law then himselfe did deliuer ALbeit the substance of those controuersies whereinto wee haue begun to wade be rather of outward things appertaining to the Church of Christ then of any thing wherein the nature and being of the Church consisteth yet because the subiect or matter which this position concerneth is A forme of Church-gouernment or Church-politie it therefore behoueth vs so far forth to consider the nature of the Church as is requisite for mens more cleare and plaine vnderstanding in what respect lawes of politie or gouernment are necessary therunto That Church of Christ which we properly terme his body mysticall can be but one neither can that one be sensibly discerned by any man in as much as the parts thereof are some in heauen alreadie with Christ and the rest that are on earth albeit their naturall persons be visible we do not discerne vnder this propertie whereby they are truly and infallibly of that body Onely our mindes by intellectuall conceipt are able to apprehend that such a reall body there is a body collectiue because it cōtaineth an huge multitude a body mistical because the mysterie of their coniunction is remoued altogether from sense Whatsoeuer we read in scripture concerning the endlesse loue and the sauing mercie which God sheweth towards his Church the onely proper subiect thereof is this Church Concerning this flocke it is that our Lord and Sauiour hath promised I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hands They who are of this society haue such markes and notes of distinction from all others as are not obiect vnto our sense onely vnto God who seeth their hearts and vnderstandeth all their secret cogitations vnto him they are cleare and manifest All men knew Nathaniel to be an Israelite But our Sauiour pearcing deeper giueth further testimony of him then men could haue done with such certaintie as he did Beholde indeede an Israelite in whom is no guile If we professe as Peter did that we loue the Lorde and professe it in the hearing of men charitie is prone to beleeue all thinges and therefore charitable men are likely to thinke we do so as long as they see no proofe to the contrary But that our loue is sound and sincere that it commeth from a Pure heart and a good conscience a faith vnfained who can pronounce sauing onely the searcher of all mens hearts who alone intuitiuely doth knowe in this kinde who are his And as those euerlasting promises of loue mercy blessednes belong to the mysticall church euen so on the other side when we reade of any dutie which the Church of God is bound vnto the Church whom this doth concerne is a sensibly knowne company And this visible Church in like sorte is but one continued from the first beginning of the world to the last end Which company being deuided into two moieties the one before the other since the comming of Christ that part which since the comming of Christ partly hath embraced and partly shall hereafter embrace the Christian Religion wee terme as by a more proper name the Church of Christ. And therefore the Apostle affirmeth plainely of all men Christian that be they Iewes or Gentiles bond or free they are al incorporated into one cōpany they al make but one body The vnitie of which visible
to the contrary as in the former there was Leuit. 18.21 20.3 Deut. 17.16 In Iosua the children of Israel are charged by the Prophet that they asked not counsell of theâ— mouth of the Lord when they entered into couenant with the Gabeonites Iosh. 9.14 And yet that couenant was not made contrarie vnto anie commaundement of God Moreouer we reade that when Dauid had taken this counsell to build a temple vnto the Lord albeit the Lord had reuealed before in his word that there should be such a standing place where the Arke of the couenant and the seruice should haue a certaine abiding and albeit there was no word of God which â—orbad Dauid to build the Temple yet the Lord with commendation of his good affection and zeale hee had to the aduancement of his glorie concludeth against Dauidâ— resolution to build the Temple with this reason namely that he had giuen no commandement of this who should build it 1. Chr. 17.6 Leuit. 18.21 20.3 Deut. 28.10 1. Chro. 17 â— Esay 30.1 Iosh. 9.14 Num. 27.21 1. Chron. 17. T. C. l. â— p. 50. M. Harding reprocheth the B. of Salisbury with this kind of reasoning vnto whom the B. answereth The argument of authority negatiuely is taken to be good whensoeuer proofe is taken of Gods word and is vsed not onely by vs but also by many of the Catholique Fathers A litle after he sheweth the reason why the argument of authority of the scripture negatiuely is good namely for that the word of God is perfect In another place vnto M. Harding casting him in the teeth with negatiue arguments be alleageth places out of Irenâ—â—us Chrysostom Leo which reasoned negatiuely of the authoritie of the Scriptures The places which he alleageth be very full and plaine in generality without any such restraint as the Answerer imagineth as they are there to be seene â— Vell. Patere Iugurtha as Marius sub codem Africano militantes in ijsdem castris didicere qua postea in contrarijs facereâ—t Art 1. Diuis 29. Gal. 3. Orig. in Leuitho 5. Math. 23. Math. 17. Desen par 5. ca. 15. diuis â— Lib. 1. cap. 1â— De incomp nat Dei hom 3. Epist. 9â— ca. 12 Epist. 97. ca. 3. Epist. 16â— Lib. 4. ep 32. Their opinion coÌ„cerning the force of arguments taken from humane authority for the ordering of mens actioÌ„â— or perswasioÌ„s T. C. l. 1. p. 25. When the question is of the authority of a man it holdeth neither affirmatiuely nor negatiuely The reason is because the infirmitie of man can neither attaine to the perfection of any thing whereby he might speake all things that are to be spoken of it neither yet be free from error in those things which he speaketh or giueth out And therefore this argument neither affirmatiuely nor negatiuely compelleth the hearer but only induceth him to some liking or disliking of that for which it is brought and is rather for an Orator to perswade the simpler sort then for a disputer to enforce him that is learned 1. Cor. 1.11 Iohn 4.35 Deut. 19.15 Mat. 18.16 T. C. l. 1. p. 10. Although that kind of argument of authoritie of men is good neither in humaine nor diuine sciences yet it hath some small force in humaine sciences for as much as naturally in that he is a man he may come to some ripenes of iudgement in those sciences which in diuine matters hath no force at all as of him which naturally and as he is a man can no more iudge of them shew a blind man of colours Yea so farre is it from drawing credit if it be barely spoken without reason and testimony of scripture that it carieth also a suspition of vntruth whatsoeuer proceedeth from him which the Apostle did well note when to signifie a thing corruptly spoken and against the truth he saith that it is spoken according vnto man Rom. 3. He saith not as a wicked and lying man but simply as a man And although this corruption be reformed in many yet for so much as in whome the knowledge of the truth is most aduanced there remaineth both ignorance and disordered affections whereof either of them turneth him from speaking of the truth no mans authority with the Church especially and those that are called and perswaded of the authority of the word of God can bring any assurance vnto the conscience T. C. l. 2. p. 21. Of diuers sentences of the fathers themselues wherby some haue likened them to brute beastes without reason which suffer themselues to be led by the iudgement and authority of others some haue preferred the iudgemeÌ„t of ouâ— simple rude man alleaging reason vnto companies of learned men I will content my selfe at this time with two or three sentences Irenaeus saith whatsoeuer is to be shewed in the scripture canne bee shewed but out of the scriptures themselues lib. 3â— cap. 12. Ierome saith No man be he neuer so holy or eloquent hath any authoritie after the Apostles in Ps. 86. Augustine saith that he will beleeue none how godly and learned soeuer he be vnlesse he confirme his sentence by the scriptures or by some reason not contrary to them Epist. 18. And in another place Heare this the Lord saith heare not this Donatus saith Rogatus saith Vincentius saith Hylarius saith Ambrose saith Augustine saith but hearken to this the Lord saith Epist. 48. And againe hauing to do with an Arrian he affirmeth that neither he ought to bring forth the councell of Nice nor the other the councell of Arimine thereby to bring preiudice each to other neither ought the Arrian to be holden by the authoritie of the one nor himselfe by the authoritie of the other but by the scriptures which are witnesses proper to neither but common to both matter with matter cause with cause reason with reason ought to be debated contra Maxim Arian 3.14 ca. And in an other place against Petilian the Donatist he saith Let not these wordes be heard betweene vs I say you say let vs heare this Thus saith the Lord. And by and by speaking of the scriptures he saith There let vs seeke the Church there let vs try the cause De vnita Eccles. cap. 3. Hereby it is manifest that the argument of the authoritie of man affirmatiuely is nothing worth Matth. 17.10 T. C. l. 2.21 If at any time it happened vnto Augustine as it did against the Donatists and others to alleage the authority of the auncient Fathers which had bin before him yet this was not done before he had laid a sure foundation of his cause in the scriptures and that also being prouoked by the aduersaries of the truth who bare themselues high of some counsell or of some man of name that had fauoured that part A declaration what the truth is in this maâ—ter Math. 26.40 Ephes. 5.29 Matth. 5.46 1. Tim. 5.8 Matth. 10.42 Act. 4.31 1. Thes. 2.7.9 T. C. l. 2. p. 6. Where this doctrine is accused of bringing men to despaire it
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
not loosely through silence permitted thinges to passe away as in a dreame there shall be for mens information extant thus much concerning the present state of the Church of God established amongst vs and their carefull endeuour which would haue vpheld the same At your hands beloued in our Lord and Sauiour Iesus Christ for in him the loue which we beare vnto all that would but seeme to be borne of him it is not the sea of your gall and bitternes that shall euer drowne I haue no great cause to looke for other then the selfesame portion lot which your maner hath bene hitherto to lay on them that concur not in opinion and sentence with you But our hope is that the God of peace shal notwithstanding mans nature too impatient of contumelious maledictiō inable vs quietly and euē gladly to suffer al things for that worke sake which we couet to perform The wonderful zeale and feruour wherewith ye haue withstood the receiued orders of this Church was the first thing which caused me to enter into consideration whether as all your published bookes and writings peremptorily maintain euery Christian man fearing God stand bound to ioyne with you for the furtherance of that which ye tearme the Lords Discipline Wherin I must plainly confesse vnto you that before I examined your sundrie declarations in that behalfe it could not settle in my head to thinke but that vndoubtedly such nūbers of otherwise right wel affected most religiously enclined minds had some maruellous reasonable inducementes which led thē with so great earnestnes that way But when once as near as my slender abilitie would serue I had with trauell care performed that part of the Apostles aduise counsel in such cases whereby he willeth to try al things and was come at the length so far that there remained onely the other clause to be satisfied wherein he concludeth that what good is must bee held there was in my poore vnderstanding no remedie but to set downe this as my finall resolute perswasion Surely the present forme of Church gouernment which the lawes of this land haue established is such as no lawe of God nor reason of man hath hitherto bene alleaged of force sufficient to proue they do ill who to the vttermost of their power withstand the alteration thereof Contrariwise The other which instead of it we are required to accept is only by error misconceipt named the ordinance of Iesus Christ no one proofe as yet brought forth whereby it may clearely appeare to be so in very deede The explication of which two thinges I haue here thought good to offer into your owne hands hartily beseeching you euen by the meeknesse of Iesus Christ whome I trust ye loue that as ye tender the peace and quietnesse of this Church if there bee in you that gracious humilitie which hath euer bene the crowne and glory of a christianly disposed minde if your owne soules hearts and consciences the sound integritie whereof can but hardly stand with the refusall of truth in personall respects be as I doubt not but they are things most deare and precious vnto you Let not the faith which ye haue in our Lord Iesus Christ be blemished with partialities regard not who it is which speaketh but waigh onely what is spoken Thinke not that ye reade the wordes of one who bendeth himselfe as an aduersary against the truth which ye haue alreadie embraced but the words of one who desireth euen to embrace together with you the selfe same truth if it be the truth and for that cause for no other God hee knoweth hath vndertaken the burthensome labour of this painefull kinde of conference For the plainer accesse whereunto let it bee lawfull for mee to rip vp to the very bottome how and by whom your Discipline was planted at such time as this age wee liue in began to make first triall thereof 2. A founder it had whome for mine owne part I thinke incomparably the wisest man that euer the french Church did enioy since the houre it enioyed him His bringing vp was in the studie of the Ciuill Lawe Diuine knowledge he gathered not by hearing or reading so much as by teaching others For though thousands were debters to him as touching knowledge in that kinde yet he to none but onely to God the author of that most blessed fountaine the booke of life and of the admirable dexteritie of wit together with the helpes of other learning which were his guides till being occasioned to leaue Fraunce he fell at the length vpon Geneua Which Citie the Bishop and Cleargie thereof had a little before as some doe affirme forsaken being of likelihood frighted with the peoples sudden attempt for abolishment of popish religiō the euent of which enterprise they thought it not safe for themselues to wait for in that place At the comming of Caluin thither the forme of their ciuill regiment was popular as it continueth at this day neither King nor Duke nor Noble man of any authoritie or power ouer them but officers chosen by the people yearely out of themselues to order all things with publique consent For spirituall gouernment they had no lawes at all agreed vpon but did what the pastors of their soules by perswasion could win them vnto Caluin being admitted one of their Preachers a diuinitie Reader amongst them considered how dangerous it was that the whole estate of that Church should hang stil on so slender a thred as the liking of an ignorant multitude is if it haue power to change whatsoeuer it selfe listeth Wherefore taking vnto him two of the other ministers for more countenance of the action albeit the rest were all against it they moued and in the end perswaded with much adoe the people to bind themselues by solemne oath first neuer to admit the Papacie amongst them againe and secondly to liue in obedience vnto such orders concerning the exercise of their religion and the forme of their ecclesiasticall gouernment as those their true and faithfull Ministers of Gods word had agreeablie to Scripture set downe for that end and purpose When these thinges began to bee put in vre the people also what causes mouing them thereunto themselues best know began to repent them of that they had done and irefully to champe vpon the bit they had taken into their mouthes the rather for that they grew by meanes of this innouation into dislike with some Churches neare about them the benefite of whose good friendship their state could not well lacke It was the manner of those times whether through mens desire to enioy alone the glory of their owne enterprises or else because the quicknesse of their occasions required present dispatch so it was that euery particular Church did that within it selfe which some fewe of their owne thought good by whome the rest were all directed Such nūber of Churches thē being though free within themselues yet smal commō conference before hand
things Charity Faith the true feare of God the Crosse the mortification of the flesh All their exhortations were to set light of the things in this world to count riche◠and honors vanitie and in token thereof not onely to seeke neither but if men were possessors of both euen to cast away the one resigne the other that all men might see their vnfained conuersion vnto Christ. They were sollicitors of men to fasts to often meditations of heauenly things as it were cōferences in secret with God by prayers not framed according to the frosen maner of the world but expressing such feruēt desires as might euen force God to hearken vnto them Where they found men in diet attire furniture of house or any other way obseruers of Ciuilitie and decent order such they reprooued as being carnally and earthly minded Euery word otherwise then seuerely and sadly vttered seemed to pierce like a sword thorow them If any man were pleasant their manner was presently with deepe sighes to repeate those words of our Sauiour Christ Wo be to you which now laugh for ye shall lament So great was their delight to be alwaies in trouble that such as did quietly lead their liues they iudged of all other men to be in most dangerous case They so much affected to crosse the ordinary custome in euery thing that when other mens vse was to put on better attire they would be sure to shew thēselues openly abroad in worse the ordinary names of the daies in the weeke they thought it a kind of prophanes to vse therefore accustomed thēselues to make no other distinction then by numbers The First Second Third day From this they proceeded vnto publike reformatiō first Ecclesiasticall and then Ciuill Touching the former they boldly aduouched that themselues only had the truth which thing vpon perill of their liues they would at all times defend that since the Apostles liued the same was neuer before in al points sincerely taught Wherfore that things might againe be brought to that auncient integritie which Iesus Christ by his word requireth they began to controule the ministers of the Gospell for attributing so much force and vertue vnto the Scriptures of God read whereas the truth was that when the word is said to engender faith in the heart and to conuert the soule of man or to worke any such spirituall diuine effect these speeches are not thereunto appliable as it is read or preached but as it is ingrafted in vs by the power of the holy Ghost opening the eyes of our vnderstanding and so reuealing the mysteries of God according to that which Ieremy promised before should be saying I will put my law in their inward parts and I will write it in their hearts The booke of God they notwithstanding for the most part so admired that other disputation against their opinions then onely by allegation of Scripture they would not heare besides it they thought no other writings in the world should be studied in so much as one of their great Prophets exhorting them to cast away all respects vnto humane writings so far to his motion they condescended that as many as had any bookes saue the holy Bible in their custody they brought and set them publiquely on fire When they and their Bibles were alone together what strange phantasticall opinion soever at any time entred into their heads their vse was to thinke the Spirit taught it them Their phrensies concerning our Sauiours incarnation the state of soules departed such like are things needlesse to be rehearsed And for as much as they were of the same suite with those of whom the Apostle speaketh saying They are still learning but neuer attaine to the knowledge of truth it was no maruaile to see them euery day broach some new thing not heard of before Which restlesse leuitie they did interpret to be their growing to spirituall perfection and a proceeding from faith to faith The differences amongst them grew by this meane in a maner infinite so that scarcely was there found any one of them the forge of whose braine was not possest with some speciall mysterie Whereupon although their mutuall contentions were most fiercely prosecuted amongst themselues yet when they came to defend the cause common to them all against the aduersaries of their faction they had wayes to licke one another whole the sounder in his owne perswasion excusing THE DEARE BRETHREN which were not so farre enlightned and professing a charitable hope of the mercy of God towards them notwithstanding their swaruing from him in some things Their owne ministers they highly magnified as men whose vocation was frō God the rest their maner was to terme disdainfully Scribes and Pharises to accompt their calling an humaine creature and to deteine the people as much as might be from hearing them As touching Sacraments baptisme administred in the church of Rome they iudged to be but an execrable mockery no baptisme both because the Ministers thereof in the papacy are wicked idolaters lewd persons theeues and murderers cursed creatures ignorant beasts also for that to baptise is a proper action belonging vnto none but the Church of Christ whereas Rome is Antichrists synagogue The custome of vsing Godfathers Godmothers at Christnings they scorned Baptising of infants although confest by thēselues to haue bin continued euē sithens the very Apostles owne times yet they altogether condemned partly because sundry errors are of no lesse antiquity and partly for that there is no commandement in the Gospell of Christ which sayth Baptise infants but he contrariwise in saying Go preach and Baptise doth appoint that the minister of Baptisme shall in that action first administer doctrine thē Baptisme as also in saying whosoeuer doth beleeue and is baptised he appointeth that the party to whō baptisme is administred shall first beleeue then be baptised to the end that belieuing may go before this sacramēt in the receiuer no otherwise then preaching in the giuer sith equally in both the law of Christ declareth not only what things are required but also in what order they are required The Eucharist they receiued pretending our Lord Sauiours example after supper for auoiding all those impieties which haue bin grounded vpon the mysticall words of Christs This is my body This is my bloud they thought it not safe to mention either body or bloud in that Sacrament but rather to abrogate both to vse no words but these Take eate declare the death of our Lord drinke shew forth our Lords death In rites ceremonies their profession was hatred of all cōformity with the Church of Rome for which cause they would rather indure any tormēt then obserue the solemne festiuals which others did in as much as Antichrist they said was the first inuentor of thē The pretended end of their ciuill
theÌ„selues receiue externally some perfection froÌ„ other things as hath bene shewed In so much as there is in the whole world no one thing great or small but either in respect of knowledge or of vse it may vnto out perfectioÌ„ adde somewhat And whatsoeuer such perfection there is which our nature may acquire the same we properly terme our good our soueraign good or blessednes that wherin the highest degree of all our perfectioÌ„ consisteth that which being once attained vnto there caÌ„ rest nothing further to be desired therfore with it our soules are fully coÌ„tent satisfied in that they haue they reioyce thirst for no more wherfore of gooâ— things desired some are such that for themselues we couet them not but only because they serue as instruments vnto that for which we are to seeke of this sorte are riches an other kind there is which although we desire for it selfe as health vertue knowledge neuerthelesse they are not the last marke whereat we aime but haue their further end whereunto they are referred so as in them we are not satisfied as hauing attained the vtmost we may but our desires doe still proceede These things are linked and as it were chained one to another we labour to eate and we eate to liue and we liue to do good the good which we do is as seede sowne with reference vnto a future haruest But we must come at the length to some pause For if euery thing were to bee desired for some other without any stint there could be no certaine end proposed vnto our actions we should go on we know not whether yea whatsoeuer we do were in vaine or rather nothing at all were possible to be done For as to take away the first efficient of our being were â—o annihilate vtterly our persons so we cannot remoue the last finall cause of our working but we shall cause whatsoeuer we worke to cease Therfore some thing there must be desired for it selfe simply and for no other That is simply for it selfe desirable vnto the nature wherof it is opposite repugnant to be desired with relation vnto any other The oxe and the asse desire their food neither propose they vnto themselues any end wherfore so that of them this is desired for it selfe but why By reason of their imperfection which cannot otherwise desire it whereas that which is desired simply for it selfe the excellencie thereof is such as permitteth it not in any sort to be referred to a further end Now that which man doth desire with reference to a further end the same he desireth in such measure as is vnto that end conuenient but what he coueteth as good in it selfe towardes that his desire is euer infinite So that vnlesse the last good of all which is desired altogether for it selfe be also infinite we doe euill in making it our end euen as they who placed their felicitie in wealth or honour or pleasure or any thing here attained because in desiring any thing as our finall perfection which is not so we do amisse Nothing may be infinitly desired but that good which in deed is infinite For the better the more desirable that therefore most desirable wherin there is infinitie of goodnes so that if any thing desirable may be infinit that must needes be the highest of all things that are desired No good is infinite but onely God therefore he our felicitie and blisse Moreouer desire tendeth vnto vnion with that it desireth If then in him we be blessed it is by force of participation coniunction with him Againe it is not the possession of any good thing can make them happie which haue it vnlesse they inioy the thing wherewith they are possessed Then are we happie therfore when fully we enioy God as an obiect wherein the powers of our soules are satisfied euen with euerlasting delight so that although we be meÌ„ yet by being vnto God vnited we liue as it were the life of God Happines therfore is that estate wherby we attaine so far as possibly may be attained the ful possession of that which simply for it selfe is to be desired and containeth in it after an eminent sorte the contentation of our desires the highest degree of all our perfection Of such perfection capable we are not in this life For while we are in the world subiect we are vnto sundry imperfections griefe of body defectes of minde yea the best thinges we doe are painefull and the exercise of them grieuous being continued without intermission so as in those very actions whereby we are especially perfected in this life wee are not able to persist forced we are with very wearines that often to interrupt theÌ„ which tediousnes cannot fall into those operations that are in the state of blisse when our vnion with God is complete Complete vnion with him must be according vnto euery power and facultie of our mindes apt to receiue so glorious an obiect Capable we are of God both by vnderstanding and will by vnderstanding as hee is that soueraigne truth which comprehendeth the rich treasures of all wisdom by will as he is that sea of goodnesse whereof who so tasteth shall thirst no more As the wil doth now worke vpon that obiect by desire which is as it were a motion towards the end as yet vnobtained so likewise vpon the same hereafter receiued it shall worke also by loue Appetitus inhiantis fit amor fruentis saith Saint Augustine The longing disposition of them that thirst is chaunged into the sweete affection of them that taste and are replenished Whereas wee now loue the thing that is good but good especially in respect of benefit vnto vs we shall then loue the thing that is good only or principally for the goodnes of beauty in it self The soule being in this sorte as it is actiue perfected by loue of that infinite good shall as it is receptiue be also perfected with those supernaturall passions of ioy peace delight All this endlesse and euerlasting Which perpeâ—uitie in regard whereof our blessednes is termed a crowne which withereth not doth neither depend vpon the nature of the thing it selfe nor proceede from any naturall necessitie that our soules should so exercise themselues for euer in beholding and louing God but from the wil of God which doth both freely perfect our nature in so high a degree continue it so perfected Vnder man no creature in the world is capable of felicitie and blisse first because their chiefest perfection consisteth in that which is best for theÌ„ but not in that which is simply best as ours doth secondly because whatsoeuer externall perfection they tende vnto it is not better then themselues as ours is How iust occasioÌ„ haue we therfore euen in this respect with the Prophet to admire the goodnes of God Lorde what is man that thou shouldest exalt him aboue the workes of thy hands so farre as to
nor any thing in such wise aboundeth that as being superfluous vnfruitfull and altogether needlesse we should thinke it no losse or danger at all if we did want it 14 Although the scripture of God therefore be stored with infinite varietie of matter in all kinds although it abound with all sorts of lawes yet the principal intent of scripture is to deliuer the lawes of duties supernaturall Oftentimes it hath bene in very solemne maner disputed whether all things necessary vnto saluation be necessarily set downe in the holy Scriptures or no. If we define that necessary vnto saluation whereby the way to saluation is in any sort made more plaine apparent and easie to be knowne then is there no part of true Philosophie no art of account no kind of science rightly so called but the Scripture must conteine it If onely those things be necessary as surely none else are without the knowledge and practise whereof it is not the will and pleasure of God to make any ordinary graunt of saluation it may be notwithstanding and oftentimes hath bene demanded how the bookes of holy Scripture conteine in them all necessary things when of things necessary the very chiefest is to knowe what bookes we are bound to esteeme holy which point is confest impossible for the Scripture it selfe to teach Whereunto wee may aunswere with truth that there is not in the world any Arte or Science which proposing vnto it selfe an ende as euery one doth some ende or other hath bene therefore thought defectiue if it haue not deliuered simply whatsoeuer is needfull to the same ende but all kinds of knowledge haue their certaine bounds and limits each of them presupposeth many necessary things learned in other sciences and knowne before hand He that should take vpon him to teach men how to be eloquent in pleading causes must needes deliuer vnto them whatsoeuer precepts are requisite vnto that end otherwise he doth no◠the thing which he taketh vpon him Seeing then no man can pleade eloquently vnlesse he be able first to speake it followeth that habilitie of speech is in this case a thing most necessary Notwithstanding euery man would thinke it ridiculous that he which vndertaketh by writing to instruct an Orator should therfore deliuer all the precepts of Grammar because his profession is to deliuer precepts necessarie vnto eloquent speech yet so that they which are to receiue them bee taugt before hand so much of that which is thereunto necessarie as comprehendeth the skill of speaking In like sort albeit Scripture do professe to conteine in it all thinges which are necessarie vnto saluation yet the meaning cannot bee simply of all things which are necessarie but all things that are necessary in some certaine kind or forme as all things that are necessarie and either could not at all or could not easilie be knowne by the light of naturall discourse all things which are necessarie to be knowne that we may be saued but knowne with presupposall of knowledge cōcerning certaine principles wherof it receaueth vs already perswaded and then instructeth vs in all the residue that are necessary In the number of these principles one is the sacred authority of Scripture Being therefore perswaded by other meanes that these Scriptures are the oracles of God themselues do then teach vs the rest and lay before vs all the duties which God requireth at our hands as necessary vnto saluation Further there hath bene some doubt likewise whether conteining in scripture do import expresse setting downe in plaine tearmes or else comprehending in such sort that by reason we may frō thence conclude all things which are necessary Against the former of these two constructions instance hath sundrie wayes bene geuen For our beliefe in the Trinity the Coeternity of the Sonne of God with his Father the proceeding of the Spirite from the Father and the Sonne the duty of baptizing infants these with such other principall points the necessity wherof is by none denied are notwithstanding in Scripture no where to be found by expresse literall mention only deduced they are out of scripture by collection This kind of cōprehension in scripture being therefore receiued still there is no doubt how far we are to proceed by collection before the full and complete measure of things necessary be made vp For let vs not thinke that as long as the world doth endure the wit of man shal be able to found the bottome of that which may be concluded out of the scripture especially if things conteined by collection do so far extend as to draw in whatsoeuer may be at any time out of scripture but probably and coniecturally surmised But let necessary collection be made requisite and we may boldly deny that of all those things which at this day are with so great necessitie vrged vpon this Church vnder the name of reformed Church discipline there is any one which their bookes hetherto haue made manifest to be conteined in the Scripture Let them if they can alleage but one properly belonging to their cause and not common to them and vs and shew the deduction thereof out of scripture to be necessarie It hath beene already shewed how all things necessarie vnto saluation in such sort as before we haue maintained must needes be possible for men to knowe and that many things are in such sort necessarie the knowledge whereof is by the light of nature impossible to be attained Whereupon it followeth that either all flesh is excluded from possibility of saluation which to thinke were most barbarous or else that God hath by supernaturall meanes reuealed the way of life so far forth as doth suffice For this cause God hath so many times and waies spoken to the sonnes of men Neither hath he by speech only but by wilting also instructed and taught his Church The cause of writing hath bene to the end that things by him reuealed vnto the world might haue the longer cōtinuance and the greater certainty of assurance by how much that which standeth on record hath in both those respects preeminence aboue that which passeth from hand to hand and hath no pennes but the toongs no bookes but the eares of men to record it The seueral bookes of scripture hauing had each some seuerall occasion and particular purpose which caused them to be written the contents thereof are according to the exigence of that speciall end whereunto they are intended Hereupon it groweth that euery booke of holy scripture doth take out of all kinds of truth naturall historicall forreine supernaturall so much as the matter handled requireth Now for as much as there hath bene reason alleaged sufficient to conclude that all things necessary vnto saluation must be made knowne and that God himselfe hath therefore reuealed his will because otherwise men could not haue knowne so much as i◠necessary his surceasing to speake to the world since the publishing of the Gospell of Iesus Christ and the
the name of God as we should without an actuall intent to doe him in that particular some speciall obedience yet for any thing there is in this sentence alleaged to the contrarie God may be glorified by obedience and obeyed by performance of his will and his will be performed with an actuall intelligent desire to fulfill that lawe which maketh knowne what his will is although no speciall clause or sentence of scripture bee in euery such action set before mens eyes to warrant it For scripture is not the onely lawe whereby God hath opened his will touching all thinges that may be done but there are other kindes of lawes which notifie the will of God as in the former booke hath beene prooued at large Nor is there any law of God whereunto he doth not account our obedience his glory Doe therefore all thinges vnto the glory of God saith the Apostle be inoffensiue both to the Iewes and Graecians and the Church of God euen as I please all men in all thinges not seeking mine owne commoditie but manies that they may be saued In the least thing done disobediently towardes God or offensiuely against the good of men whose benefite wee ought to seeke for as for our owne we plainely shew that we doe not acknowledge God to be such as indeede he is and consequently that we glorifie him not This the blessed Apostle teacheth but doth any Apostle teach that we cannot glorifie God otherwise then onely in doing what wee finde that God in Scripture commaundeth vs to doe The Churches dispersed amongest the Heathen in the East part of the world are by the Apostle S. Peter exhorted to haue their conuersation honest amongest the Gentiles that they which spake euill of them as of euill doers might by the good workes which they should see glorifie God in the day of visitation As long as that which Christians did was good and no way subiect vnto iust reproofe their vertuous conuersation was a meane to worke the Heathens conuersion vnto Christ. Seeing therefore this had beene a thing altogether impossible but that Infidels themselues did discerne in matters of life and conuersation when beleeuers did well and when otherwise when they glorified their heauenly father and when not it followeth that some thinges wherein God is glorified may be some other way knowne then onely by the sacred Scripture of which Scripture the Gentiles being vtterly ignorant did notwithstanding iudge rightly of the qualitie of Christian mens actions Most certaine it is that nothing but onely sinne doth dishonour God So that to glorifie him in all things is to do nothing whereby the name of God may be blasphemed nothing whereby the saluation of Iew or Grecian or any in the Church of Christ may be let or hindered nothing wherby his law is transgrest But the question is whether onely Scripture do shewe whatsoeuer God is glorified in 3 And though meates and drinkes be said to be sanctified by the worde of God and by prayer yet neither is this a reason sufficient to prooue that by scripture wee must of necessitie be directed in euery light and common thing which is incident into any part of mans life Onely it sheweth that vnto vs the worde that is to say the Gospell of Christ hauing not deliuered any such difference of thinges cleane and vncleane as the law of Moses did vnto the Iewes there is no cause but that we may vse indifferently all thinges as long as wee doe not like swine take the benefite of them without a thankefull acknowledgement of his liberalitie and goodnesse by whose prouidence they are inioyed and therefore the Apostle gaue warning before hand to take heede of such as should inioyne to abstaine from meates which God hath created to be receiued with thankes-giuing by them which beleeue and know the truth For euery creature of God is good and nothing to be refused if it be receiued with thankesgiuing because it is sanctified by the word of God and praier The Gospell by not making many thinges vncleane as the lawe did hath sanctified those thinges generally to all which particularly each man vnto himselfe must sanctifie by a reuerend and holy vse which will hardly be drawne so farre as to serue their purpose who haue imagined the word in such sort to sanctifie all thinges that neither foode can bee tasted nor rayment put on nor in the world any thing done but this deede must needes be sinne in them which do not first knowe it appointed vnto them by scripture before they do it 4 But to come vnto that which of all other things in scripture is most stood vpon that place of S. Paule they say is of all other most cleare where speaking of those thinges which are called indifferent in the ende he concludeth that whatsoeuer is not of faith is sinne But faith is not but in respect of the worde of God Therefore whatsoeuer is not done by the worde of God is sinne Whereunto wee aunswere that albeit the name of faith being properly and strictly taken it must needes haue reference vnto some vttered worde as the obiect of beliefe neuerthelesse sith the ground of credite is the credibilitie of thinges credited and things are made credible eyther by the knowne condition and qualitie of the vtterer or by the manifest likelihood of truth which they haue in thēselues hereupon it riseth that whatsoeuer we are perswaded of the same we are generally said to beleeue In which generalitie the obiect of faith may not so narrowly be restrained as if the same did extend no further then to the onely scriptures of God Though saith our Sauiour ye beleeue not me beleeue my workes that ye may know and beleeue that the father is in me and I in him The other Disciples said vnto Thomas we haue seene the Lord but his aunswere vnto them was Except I see in his hands the print of the nailes and put my finger into them I will not beleeue Can there be any thing more plaine then that which by these two sentences appeareth namely that there may be a certaine beliefe grounded vpon other assurance then Scripture any thing more cleare then that we are said not onely to beleeue the thinges which we knowe by anothers relation but euen whatsoeuer we are certainly perswaded of whether it be by reason or by sense For as much therefore as it is graunted that S. Paule doth meane nothing else by Fayth but onely a full perswasion that that which we doe is well done against which kinde of faith or perswasion as S. Paule doth count it sinne to enterprise any thing so likewise some of the very Heathen haue taught as Tully that nothing ought to be done whereof thou doubtest whether it be right or wrōg wherby it appeareth that euen those which had no knowledge of the word of God did see much of the equitie of this which the Apostle
requireth of a Christian man I hope we shall not seeme altogether vnnecessarily to doubt of the soundnesse of their opinion who thinke simply that nothing but onely the word of God can giue vs assurance in any thing wee are to doe and resolue vs that we doe well For might not the Iewes haue beene fully perswaded that they did well to thinke if they had so thought that in Christ God the father was although the onely ground of this their faith had beene the wonderfull workes they saw him do Might not yea did not Thomas fully in the end perswade himselfe that he did well to thinke that body which now was raised to bee the same which had bene crucified That which gaue Thomas this assurance was his sense Thomas because thou hast seene thou beleeuest saith our Sauiour What scripture had Tully for his assurance Yet I nothing doubt but that they who alleage him thinke hee did well to set downe in writing a thing so consonant vnto truth Finally wee all beleeue that the Scriptures of God are sacred and that they haue proceeded from God our selues wee assure that wee doe right well in so beleeuing Wee haue for this point a demonstration sound and infallible But it is not the worde of God which doth or possibly can assure vs that wee doe well to thinke it his worde For if any one booke of Scripture did giue testimonie to all yet still that Scripture which giueth credite to the rest would require another Scripture to giue credite vnto it neither could we euer come vnto any pause whereon to rest our assurance this way so that vnlesse besides scripture there were some thing which might assure vs that we do well we could not thinke we do well no not in being assured that scripture is a sacred and holy rule of well doing On which determination we might be contented to stay our selues without further proceeding herein but that we are drawne on into larger speech by reason of their so great earnestnes who beate more and more vpon these last alleaged words as being of all other most pregnant Whereas therefore they still argue that wheresoeuer faith is wanting there is sinne and in euery action not commaunded faith is wanting Ergo in euery action not commaunded there is sinne I would demaund of them first for as much as the nature of things indifferent is neither to be commaunded nor forbidden but left free and arbitrarie how there can be any thing indifferent if for want of faith sinne be committed when any thing not commaunded is done So that of necessitie they must adde somewhat and at leastwise thus set it downe In euery action not commaunded of God or permitted with approbation faith is wanting and for want of faith there is sinne The next thing we are to enquire is what those things be which God permitteth with approbation and how we may know them to be so permitted When there are vnto one ende sundrie meanes as for example for the sustenance of our bodies many kindes of foode many sorts of rayment to cloathe our nakednesse and so in other things of like condition here the end it selfe being necessary but not so any one meane thereunto necessarie that our bodies should be both fed and cloathed howbeit no one kinde of foode or rayment necessary therefore we hold these things free in their owne nature and indifferent The choice is left to our owne discretion except a principall bond of some higher dutie remoue the indifferencie that such thinges haue in themselues Their indifferencie is remoued if eyther wee take away our owne libertie as Anantas did for whome to haue solde or helde his possesions it was indifferent till his solemne vow and promise vnto God had strictly bound him one onely way or if God himselfe haue precisely abridged the same by restraining vs vnto or by barring vs from some one or moe things of many which otherwise were in themselues altogether indifferent Many fashions of Priestly attire there were wherof Aaron and his sonnes might haue had their free choice without sinne but that God expressely tied them vnto one All meates indifferent vnto the Iewe were it not that God by name excepted some as swines flesh Impossible therefore it is we should otherwise thinke then that what thinges God doth neither commaund nor forbid the same he permitteth with approbation either to be done or left vndone All thinges are lawfull vnto mee saith the Apostle speaking as it seemeth in the person of the Christian Gentile for maintenance of libertie in thinges indifferent whereunto his answere is that neuerthelesse All thinges are not expedient in thinges indifferent there is a choice they are not alwayes equally expedient Now in thinges although not commaunded of God yet lawfull because they are permitted the question is what light shall shewe vs the conueniencie which one hath aboue another For answere their finall determination is that whereas the Heathen did send men for the difference of good euill to the light of reason in such things the Apostle sendeth vs to the schoole of Christ in his word which onely is able through faith to giue vs assurance and resolution in our doings Which word Only is vtterly without possibilitie of euer being proued For what if it were true concerning things indifferent that vnlesse the word of the Lord had determined of the free vse of them there could haue bene no lawfull vse of them at all which notwithstanding is vntrue because it is not the Scriptures setting downe such thinges as indifferent but their not setting downe as necessarie that doth make them to be indifferent yet this to our present purpose serueth nothing at all Wee inquire not now whether any thing be free to be vsed which scripture hath not set downe as free but concerning things knowne and acknowledged to be indifferent whether particularly in choosing any one of them before another we sinne if any thing but scripture direct vs in this our choice When many meates are set before me all are indifferent none vnlawfull I take one as most conuenient If scripture require me so to do then is not the thing indifferent because I must do what scripture requireth They are all indifferent I might take any scripture doth not require of me to make any speciall choice of one I doe notwithstanding make choice of one my discretion teaching me so to doe A hard case that hereupon I should be iustly condemned of sinne Nor let any man thinke that following the iudgement of naturall discretion in such cases we can haue no assurance that we please God For to the author and God of our nature how shall any operation proceeding in naturall sort bee in that respect vnacceptable The nature which himselfe hath giuen to worke by he cannot but be delighted with when wee exercise the same any way withâ—ut commaundement of his to the contrarie My desire is to make this cause so manifest
We may not giue our selues this liberty to bring in any thing of our will nor choose any thing that other men bring in of their will we haue the Apostles themselues for authors which themselues brought nothing of their owne wil but the discipline which they receiued of Christ they deliuered faithfully vnto the people In which place the name of discipline importeth not as they who alleage it would faine haue it construed but as any man who noteth the circumstance of the place and the occasion of vttering the words will easily acknowledge euen the selfe same thing it signifieth which the name of doctrine doth and as well might the one as the other there haue bene vsed To helpe them farther doth not Saint Ierome after the selfe same maner dispute We beleeue it not because we reade it not Yea We ought not so much as to knowe the things which the booke of the Lawe containeth not sayth Saint Hilarie Shall we hereupon then conclude that we may not take knowledge of or giue credit vnto any thing which sense or experience or report or art doth propose vnlesse we find the same in scripture No it is too plaine that so farre to extend their speeches is to wrest them against their true intent and meaning To vrge any thing vpon the Church requiring thereunto that religious assent of Christian beliefe wherewith the words of the holy Prophets are receiued to vrge any thing as part of that supernaturall and Celestially reuealed truth which God hath taught and not to shewe it in Scripture this did the auncient Fathers euermore thinke vnlawfull impious execrable And thus as their speeches were meant so by vs they must be restrained As for those alleaged words of Cyprian The christian religion shall find that out of this scripture rules of all doctrines haue sprâ—ng and that from hence doth spring and hether doth returne whatsoeuer the Ecclesiasticall discipline doth coÌ„teine surely this place would neuer haue bin brought forth in this cause if it had bene but once read ouer in the author himselfe out of whom it is cited For the words are vttered concerning that one principall commaundement of loue in the honour whereof he speaketh after this sort Surely this commaundement containeth the Law and the Prophets and in this one word is the abridgement of al the volumes of scripture This nature and reason and the authority of thy word O Lord doth proclaime this we haue heard out of thy mouth herein the perfection of all religion doth consist This is the first commandement and the last thing being written in the booke of life is as it were an euerlasting lesson both to men and Angels Let Christian religion reade this one word and meditate vpon this commaundement and out of this scripture it shall find the rules of all learning to haue sprung and from hence to haue risen and hither to returne whatsoeuer the Ecclesiasticall discipline containeth and that in all things it is vaine and bootelesse which charity confirmeth not Was this a sentence trow you of so great force to proue that Scripture is the onely rule of all the actions of men Might they not hereby euen as well proue that one commandement of Scripture is the onely rule of all things and so exclude the rest of the Scripture as now they do all meanes besides Scripture But thus it fareth when too much desire of contradiction causeth our speech rather to passe by number then to stay for waight Well but Tertullian doth in this case speake yet more plainely The scripture sayth he denieth what it noteth not which are indeed the words of Tertullian But what the scripture reckoneth vp the Kings of Israell and amongst those Kings Dauid the scripture reckoneth vp the sonnes of Dauid and amongst those sonnes Salomon To proue that amongst the Kings of Israell there was no Dauid but only one no Salomon but one in the sonnes of Dauid Tertullians argument will fitly proue For in as much as the scripture did propose to recken vp all if there were moe it would haue named them In this case the scripture doth deny the thing it noteth not Howbeit I could not but thinke that man to do me some peece of manifest iniury which would hereby fasten vpon me a generall opinion as if I did thinke the scripture to deny the very raigne of King Henry the eight because it no where noteth that any such King did raigne Tertullians speech is probable concerning such matter as he there speaketh of There was saith Tertullian no second Lamech like to him that had two wiues the scripture denieth what it noteth not As therefore it noteth one such to haue bene in that age of the world so had there beene moe it would by likelihood as well haue noted many as one What infer we now hereupon There was no second Lamech the scripture denieth what it noteth not Were it consonant vnto reason to diuorce these two sentences the former of which doth shew how the later is restrained and not marking the former to conclude by the later of them that simply whatsoeuer any man at this day doth thinke true is by the scripture denied vnlesse it be there affirmed to be true I wonder that a cause so weake and feeble hath bene so much persisted in But to come vnto those their sentences wherein matters of action are more apparantly touched the name of Tertullian is as before so here againe pretended who writing vnto his wife two bookes and exhorting her in the one to liue a widdow in case God before her should take him vnto his mercy and in the other if she did marry yet not to ioyne her selfe to an infidel as in those times some widowes Christian had done for the aduancement of their estate in this present world he vrgeth very earnestly Saint Paules words onely in the Lord whereupon he demaundeth of them that thinke they may do the contrary what Scripture they can shew where God hath dispensed and graunted licence to do against that which the blessed Apostle so strictly doth inioyne And because in defence it might perhaps be replied seeing God doth will that couples which are maried when bothe are infidels if either party chaunce to be after conuerted vnto Christianity this should not make separation betweene them as long as the vnconuerted was willing to reteine the other on whom the grace of Christ had shined wherefore then should that let the making of mariage which doth not dissolue mariage being made after great reasons shewed why God doth in Conuerts being maried allow continuance with infidels and yet disallow that the faithfull when they are free should enter into bonds of wedlocke with such concludeth in the end concerning those women that so mary They that please not the Lord do euen thereby offend the Lord they do euen thereby throw themselues into euill that is to say while they please him not by
in that one to proue not onely that we may do but that we ought to do sundry things which the Scripture commaundeth not out of that verie booke these sentences are brought to make vs belieue that Tertullian was of a cleane contrary minde We cannot therefore hereupon yeeld we cannot graunt that hereby is made manifest the argument of Scripture negatiuely to be of force not only in doctrine and ecclesiasticall discipline but euen in matters arbitrary For Tertullian doth plainely hold euen in that booke that neither the matter which he intreateth of was arbitrary but necessarie in as much as the receaued custome of the Church did tye and bind them not to weare garlands as the Heathens did yea and further also he reckoneth vp particularly a number of things whereof he expresly concludeth Harum aliarum eiusmodi disciplinarum si legem expostules scripturarum nullam inuenies which is as much as if he had sayd in expresse words Many things there are which concerne the discipline of the Church and the duties of men which to abrogate and take away the scriptures negatiuely vrged may not in any case perswade vs but they must be obserued yea although no scripture be found which requireth any such thing Tertullian therefore vndoubtedly doth not in this booke shew himselfe to be of the same mind with them by whom his name is pretended 6 But sith the sacred scriptures themselues affoord oftentimes such arguments as are taken from diuine authoritie both one way and other The Lord hath commaunded therefore it must be And againe in like sort He hath not therefore it must not be some certainty concerning this point seemeth requisite to be set downe God himselfe can neither possibly erre nor leade into error For this cause his testimonies whatsoeuer he affirmeth are alwaies truth and most infallible certainty Yea further because the things that proceed frō him are perfect without any manner of defect or maime it cannot be but that the words of his mouth are absolute lacke nothing which they should haue for performance of that thing whereunto they tend Wherupon it followeth that the end being knowne wherunto he directeth his speech the argumēt euen negatiuely is euermore strōg forcible cōcerning those things that are apparātly requisit vnto the same ende As for example God intending to set downe sundry times that which in Angels is most excellent hath not any where spoken so highly of them as he hath of our Lord and Sauiour Iesus Christ therefore they are not in dignitie equall vnto him It is the Apostle Saint Paules argument The purpose of God was to teach his people both vnto whom they should offer sacrifice and what sacrifice was to be offered To burne their sonnes in fire vnto Baal hee did not commaund them he spake no such thing neither came it into his mind therefore this they ought not to haue done VVhich argument the Prophet Ieremie vseth more then once as being so effectuall and strong that although the thing hee reproueth were not onely not commaunded but forbidden them and that expresly yet the Prophet chooseth rather to charge them with the fault of making a lawe vnto themselues then with the crime of transgressing a lawe which God had made For when the Lord hath once himselfe precisely set downe a forme of executing that wherein we are to serue him the fault appeareth greater to do that which we are not then not to do that which we are commaunded In this we seeme to charge the Lawe of God with hardnesse onely in that with foolishnesse in this we shew our selues weake and vnapt to be doers of his will in that we take vpon vs to be controllers of his wisedome in this we faile to performe the thing which God seeth meete conuenient and good in that we presume to see what is meete and conuenient better then God himselfe In those actions therefore the whole forme whereof God hath of purpose set downe to be obserued we may not otherwise do then exactly as he hath prescribed in such things negatiue arguments are strong Againe with a negatiue argument Dauid is pressed concerning the purpose he had to build a Temple vnto the Lord Thus sayth the Lord thou shalt not build me an house to dwell in Wheresoeuer I haue walked with all Israell spake I one word to any of the Iudges of Israel whom I commaunded to feed my people saying Why haue ye not built me an house The Iewes vrged with a negatiue argument touching the ayde which they sought at the hands of the King of AEgypt Woe to those rebellious children sayth the Lord which walke forth to go downe into AEgypt and haue not asked counsell at my mouth to strengthen themselues with the strength of Pharao Finally the league of Ioshua with the Gabeonites is likewise with a negatiue argument touched It was not as it should be And why The Lord gaue them not that aduise They sought not counsell at the mouth of the Lord. By the vertue of which examples if any man should suppose the force of negatiue arguments approued when they are taken from Scripture in such sort as we in this question are pressed therewith they greatly deceiue themselues For vnto which of all these was it said that they had done amisse in purposing to do or in doing any thing at all which the Scripture commanded them not Our question is whether all be sinne which is done without direction by scripture and not whether the Israelites did at any time amisse by following their owne minds without asking counsell of God No it was that peoples singular priuiledge a fauour which God vouchfafed them aboue the rest of the world that in the affaires of their estate which were not determinable one way or other by the scripture himselfe gaue them extraordinarily direction and counsell as oft as they sought it at his hands Thus God did first by speech vnto Moses after by Vrim and Thummim vnto Priests lastly by dreames and visions vnto Prophets from whom in such cases they were to receiue the aunswere of God Concerning Iosua therefore thus spake the Lord vnto Moses saying He shall stand before Eleazar the Priest who shall aske counsell for him by the iudgement of Vrim before the Lord whereof had Iosua bene mindfull the fraud of the Gabeonites could not so smoothly haue past vnespied till there was no helpe The Iewes had Prophets to haue resolued them from the mouth of God himselfe whether Egyptian aides should profite them yea or no but they thought themselues wise enough and him vnworthy to be of their Counsell In this respect therfore was their reproofe though sharpe yet iust albeit there had bene no charge precisely geuen them that they should alwayes take heed of Egypt But as for Dauid to thinke that he did euill in determining to build God a Temple because there was in scripture no commandement that he should build it
marke it the key which openeth the dore of entrance into the knowledge of the scripture The scripture could not teach vs the things that are of God vnlesse we did credite men who haue taught vs that the words of Scripture do signifie those things Some way therefore notwithstanding mans infirmitie yet his authority may enforce assent Vpon better aduise and deliberation so much is perceiued and at the length confest that arguments taken from the authority of men may not onely so farre forth as hath bene declared but further also be of some force in humaine sciences which force be it neuer so smal doth shew that they are not vtterly naught But in matters diuine it is still maintained stifly that they haue no manner force at all Howbeit the very selfe same reasoÌ„ which causeth to yeeld that they are of some force in the one will at the length constraine also to acknowledge that they are not in the other altogether vnforcible For if the naturall strength of mans wit may by experience and study attaine vnto such ripenes in the knowledge of things humaine that men in this respect may presume to build somewhat vpon their iudgement what reason haue we to thinke but that euen in matters diuine the like wits furnisht with necessary helpes exercised in scripture with like diligence and assisted with the grace of almighty God may growe vnto so much perfection of knowledge that men shall haue iust cause when any thing pertinent vnto faith and religion is doubted of the more willingly to incline their mindes towards that which the sentence of so graue wise and learned in that faculty shal iudge most sound For the controuersie is of the waight of such mens iudgements Let it therefore be suspected let it be taken as grosse corrupt repugnant vnto the truth whatsoeuer concerning things diuine aboue nature shall at any time be spoken as out of the mouthes of meere naturall men which haue not the eyes wherwith heauenly thinges are discerned For this we contend not But whom God hath indued with principall giftes to aspire vnto knowledge by whose exercises labours and diuine studies he hath so blesâ— that the world for their great and rare skill that way hath them in singular admiration may wee reiect euen their iudgement likewise as being vtterly of no moment For mine owne part I dare not so lightly esteeme of the Church and of the principall pillars therein The truth is that the minde of man desireth euermore to knowe the truth according to the most infallible certaintie which the nature of thinges can yeeld The greatest assurance generally with all men is that which we haue by plaine aspect and intuitiue beholding Where we cannot attaine vnto this there what appeareth to bee true by strong and inuincible demonstration such as wherein it is not by any way possible to be deceiued thereunto the minde doth necessarily assent neither is it in the choice thereof to do otherwise And in case these bothe do faile then which way greatest probabilitie leadeth thither the mind doth euermore incline Scripture with ChristiaÌ„ men being receiued as the word of God that for which we haue probable yea that which we haue necessary reason for yea that which wee see with our eyes is not thought so sure as that which the scripture of God teacheth because wee hold that his speech reuealeth there what himselfe seeth therefore the strongest proofe of all and the most necessarily assented vnto by vs which do thus receiue the scripture is the scripture Now it is not required or can bee exacted at our handes that we should yeeld vnto any thing other assent then such as doth answere the euidence which is to be had of that we assent vnto For which cause euen in matters diuine concerning some thinges we may lawfully doubt and suspend our iudgement inclining neither to one side or other as namely touching the time of the fall both of man and Angels of some thinges we may very well retaine an opinion that they are probable not vnlikely to be true as wheÌ„ we hold that men haue their soules rather by creation then propagation or that the mother of our Lord liued alwaies in the state of virginitie as well after his birth as before for of these two the one her virginitie before is a thing which of necessitie we must belieue the other her continuance in the same state alwaies hath more likelihood of truth then the contrary finally in all things then are our consciences best resolued and in most agreeable sort vnto God and nature feâ—ed when they are so farre perswaded as those groundes of perswasion which are to be had will beare Which thing I doe so much the rather set downe for that I see how a number of soules are for want of right informatioÌ„ in this point oftentimes grieuously vexed When bare and vnbuilded conclusions are put into their mindes they finding not themselues to haue therof any great certaintie imagine that this proceedeth only from lacke of faith and that the spirite of God doth not worke in them as it doth in true beleeuers by this meanes their hearts are much troubled they fall into anguish perplexitie wheras the truth is that how bold and confident soeuer we may be in words when it commeth to the point of triall such as the euidence is which the truth hath eyther in it selfe or through proofe such is the hearts assent thereunto neither can it bee stronger being grounded as it should be I grant that proofe deriued froÌ„ the authoritie of mans iudgement is not able to worke that assurance which doth grow by a stronger proofe and therfore although ten thousand generall Councels would set downe one the same definitiue sentence concerning any point of religion whatsoeuer yet one demonstratiue reason alleaged or one manifest testimonie cited from the mouth of God himself to the contrary could not choose but ouerweigh them all in as much as for them to haue bene deceiued it is not impossible it is that demonstratiue reason or testimonie diuine should deceiue Howbeit in defect of proofe infallible because the minde doth rather follow probable perswasions then approue the things that haue in them no likelihood of truth at all surely if a question coÌ„cerning matter of doctrine were proposed and on the one side no kind of proofe appearing there should on the other be alleaged and shewed that so a number of the learnedest diuines in the world haue euer thought although it did not appeare what reason or what scripture led them to be of that iudgement yet to their very bare iudgement somewhat a reasonable man would attribute notwithstanding the common imbecilities which are incident into our nature And whereas it is thought that especially with the Church and those that are called perswaded of thauthority of the word of God mans authoritie with them especially should not preuaile it must doth preuaile euen with them yea
our chiefest direction is from scripture for nature is no sufficient teacher what we should do that we may attaine vnto life euerlasting The vnsufficiencie of the light of nature is by the light of scripture so fully and so perfectly herein supplied that further light then this hath added there doth not neede vnto that ende Finally some thinges although not so required of necessitie that to leaue them vndone excludeth from saluation are notwithstanding of so great dignitie and acceptation with God that most ample rewarde in heauen is laide vp for them Hereof we haue no commandement either in nature or scripture which doth exact them at our handes yet those motiues there are in bothe which drawe most effectually our mindes vnto them In this kind there is not the least action but it doth somewhat make to the accessory augmentation of our blisse For which cause our Sauiour doth plainely witnesse that there shall not bee as much as a cup of colde water bestowed for his sake without reward Herevpon dependeth whatsoeuer difference there is betweene the states of Saints in glory hither we referre whatsoeuer belongeth vnto the highest perfection of man by way of seruice towards God hereunto that feruor and first loue of Christians did bend it selfe causing them to sell their possessions and lay downe the price at the blessed Apostles feet hereat S. Paul vndoubtedly did aâ—me in so far abridging his owne libertie and exceeding that which the bond of necessarie and enioyned dutie tied him vnto Wherfore seeing that in all these seuerall kindes of actions there can be nothing possibly euill which God approueth and that he approueth much more then he doth commaund and that his very commandements in some kinde as namely his precepts comprehended in the law of nature may be otherwise known then onely by scripture and that to do them howsoeuer we know them must needs be acceptable in his sight let them with whom we haue hitherto disputed consider wel how it can stand with reasoÌ„ to make the bare maÌ„date of sacred scripture the only rule of all good and euill in the actions of mortall men The testimonies of God are true the testimonies of God are perfect the testimonies of God are all sufficient vnto that end for which they were giuen Therfore accordingly we do receiue them we do not think that in theÌ„ God hath omitted any thing needful vnto his purpose left his intent to be accomplished by our diuisings What the scripture purposeth the same in all points it doth performe Howbeit that here we swerue not in iudgement one thing especially we must obserue namely that the absolute perfection of scripture is seene by relatioÌ„ vnto that end wherto it tendeth And euen hereby it commeth to passe that first such as imagine the generall and maine drift of the body of sacred scripture not to be so large as it is nor that God did thereby intend to deliuer as in truth he doth a full instruction in al things vnto saluatioÌ„ necessary the knowledge wherof man by nature could not otherwise in this life attaine vnto they are by this very mean induced either still to looke for new reuelations from heauen or else daungerously to ad to the word of God vncertaine tradition that so the doctrine of mans saluation may be compleate which doctrine we constantly hold in all respectes without any such thing added to be so coÌ„pleat that we vtterly refuse as much as once to acquaint our selues with any thing further Whatsoeuer to make vp the doctrine of mans saluation is added as in supply of the scriptures vnsufficiencie we reiecâ— it Scripture purposing this hath perfectly and fully done it Againe the scope and purpose of God in deliuering the holy scripture such as do take more largely theÌ„ behoueth they on the contrary side racking stretching it further theÌ„ by him was meant are drawn into sundry as great incoÌ„ueniences These preteÌ„ding the scriptures perfection inferre therupon that in scripture all things lawfull to be done must needs be contained We count those things perfect which want nothing requisite for the end wherto they were instituted As therfore God created euery part and particle of man exactly perfect that is to say in all pointes sufficient vnto that vse for which he appointed it so the scripture yea euery sentence thereof is perfect wanteth nothing requisite vnto that purpose for which God deliuered the same So that if hereupon wee conclude that because the scripture is perfect therfore all things lawful to be done are comprehended in the scripture we may euen as wel conclude so of euery sentence as of the whole sum and body therof vnlesse we first of all proue that it was the drift scope and purpose of almightie God in holy scripture to comprise all things which man may practise But admit this and marke I beseech you what would follow God in deliuering scripture to his Church should cleane haue abrogated amongst them the law of nature which is an infallible knowledge imprinted in the mindes of all the children of men whereby both generall principles fâ—â— directing of humane actions are comprehended and conclusions deriued from them vpon which conclusions groweth in particularitie the choise of good and euill in the daily affaires of this life Admit this and what shall the scripture be but a snare and a torment to weake consciences filling theÌ„ with infinite perplexities scrupulosities doubts insoluble and extreame despaires Not that the scripture it selfe doth cause any such thing for it tendeth to the cleane contrarie and the fruite thereof is resolute assurance and certaintie in that it teacheth but the necessities of this life vrging men to doe that which the light of nature common discretion and iudgement of it selfe directeth them vnto on the other side this doctrine teaching them that so to doe were to sinne against their owne soules and that they put forth their hands to iniquitie whatsoeuer they go about and haue not first the sacred scripture of God for direction how can it choose but bring the simple a thousand times to their wits end how can it choose but vexe and amaze them For in euery action of commoÌ„ life to find out some sentence clearly and infallibly setting before our eyes what wee ought to doe seeme wee in scripture neuer so expert would trouble vs more then wee are aware In weake and tender mindes wee little knowe what miserie this strict opinion would breede besides the stoppes it would make in the whole course of all mens liues and actions Make all thinges sinne which we doe by direction of natures light by the rule of common discretioÌ„ without thinking at all vpoÌ„ scripture admit this position and parents shall cause their children to sinne as oft as they cause them to do any thing before they come to yeares of capacitie and be ripe for knowledge in the scripture Admit this and it shall not be with masters as it
heare the wisdome of their speech be so much the more attentiue vnto their teaching They studied for no toong they spake withall of theÌ„selues they were rude knew not so much as how to premeditate the spirit gaue them speech eloqueÌ„t vâ—terance But because with S. Paul it was otherwise then with the rest in as much as he neuer conuersed with Christ vpoÌ„ earth as they did and his education had bin scholasticall altogether which theirs was not hereby occasion was taken by certaine malignants secretly to vndermine his great authoritie in the Church of Christ as though the Gospell had bin taught him by others then by Christ himself as if the cause of the Gentiles conuersion beliefe through his meanes had bin the learning and skill which he had by being conuersant in their books which thing made theÌ„ so willing to heare him him so able to perswade theÌ„ wheras the rest of th' Apostles preuailed because God was with them by miracle froÌ„ heauen confirmed his word in their mouthes They were mightie in deeds As for him being abseÌ„t his writings had some force in presence his power not like vnto theirs In summe coÌ„cerning his preaching their very by word was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Addle speech Emptie talke His writings full of great words but in the power of miraculous operatioÌ„s his presence not like the rest of the Apostles Hereupon it riseth that S. Paul was so often driuen to make his apologies HerevpoÌ„ it riseth that whatsoeuer time he had spent in the study of humane learning he maketh earnest protestation to them of Corinth that the Gospell which hee had preached amongst them did not by other meanes preuaile with them then with others the same Gospel taught by the rest of the Apostles of Christ. My preaching saith he hath not bene in the perswasiue speeches of humane wisdome but in demonstratioÌ„ of the spirit of power that your faith may not be in the wisdom of men but in the power of God What is it which the Apostle doth here denie Is it denied that his speech amongst theÌ„ had bin perswasiue No for of him the sacred history plainely testifieth that for the space of a yeare a half he spake in their Synagogue euery Saboth and perswaded both Iewes and Graecians How then is the speech of men made perswasiue Surely there can be but two waies to bring this to passe the one humane the other diuine Either S. Paul did onely by arte and naturall industrie cause his owne speech to be credited or else God by myracle did authorize it so bring credit thereunto as to the speech of the rest of the Apostles Of which two the former he vtterly denieth For why If the preaching of the rest had bene effectuall by miracle his onely by force of his owne learning so great inequalitie between him the other Apostles in this thing had bin enough to subuert their faith For might they not with reasoÌ„ haue thought that if he were sent of God as wel as they God would not haue furnished theÌ„ not him with the power of the holy Ghost Might not a great part of them being simple happily haue feared least their assent had bene cunningly gotten vnto his doctrine rather through the weaknes of their owne wits theÌ„ the certaintie of that truth which he had taught them How vnequall had it bin that al beleeuers through the preaching of other Apostles should haue their faith strongly built vpon the euidence of Gods own miraculous approbatioÌ„ they whoÌ„ he had coÌ„uerted should haue their perswasion built only vpon his skill wisdome who perswaded them As therfore calling froÌ„ men may authorize vs to teach although it could not authorize him to teach as other Apostles did so although the wisdom of man had not bin sufficient to inable him such a teacher as the rest of the Apostles were vnles Gods miracles had strengthned both the one the others doctrine yet vnto our habilitie both of teaching learning the truth of Christ as we are but meere ChristiaÌ„ meÌ„ it is not a litle which the wisdome of man may adde 6. Yea whatsoeuer our harts be to God to his truth beleeue we or be we as yet faithles for our conuersion or confirmatioÌ„ the force of natural reason is great The force whereof vnto those effects is nothing without grace What then To our purpose it is sufficient that whosoeuer doth serue honor obey God whosoeuer beleeueth in him that maÌ„ would no more do this then innocents infants do but for the light of natural reason that shineth in him maketh him apt to apprehend those things of God which being by grace discouered are effectuall to perswade reasonable mindes and none other that honour obedience and credit belong aright vnto God No man coÌ„meth vnto God to offer him sacrifice to poure out supplications praiers before him or to do him any seruice which doth not first beleeue him both to be to be a rewarder of them who in such sort seeke vnto him Let men bee taught this either by reuelation from heauen or by instruction vpon earth by labor studie and meditation or by the onely secret inspiration of the holy Ghost whatsoeuer the meane be they know it by if the knowledge therof were possible without discourse of natural reasoÌ„ why should none be fouÌ„d capable therof but only meÌ„ nor meÌ„ til such time as they come vnto ripe full habilitie to work by reasonable vnderstanding The whole drift of the scripture of God what is it but only to teach Theologie Theologie what is it but the science of things diuine What science can be attained vnto without the help of natural discourse reasoÌ„ Iudge you of that which I speake saith the Apostle In vaine it were to speake any thing of God but that by reason meÌ„ are able somewhat to iudge of that they heare by discourse to discerne how coÌ„sonaÌ„t it is to truth Scripture indeed teacheth things aboue nature things which our reason by it selfe could not reach vnto Yet those things also we beleeue knowing by reason that the scripture is the word of God In the presence of Festus a Romane and of King Agrippa a Iew S. Paul omitting the one who neither knew the Iewes religion nor the books wherby they were taught it speaketh vnto the other of things foreshewed by Moses the Prophets performed in Iesus Christ intending therby to proue himselfe so vniustly accused that vnlesse his iudges did coÌ„demne both Moses the Prophets him they could not choose but acquite who taught only that fulfilled which they so long since had foretolde His cause was easie to be discerned what was done their eies were witnesses what Moses the Prophets did speake their bookes could quicly shew it was no hard thing for him to coÌ„pare them which knew the one beleeued the other King
therunto may we cause our faith without reason to appeare reasonable in the eyes of men This being required euen of learners in the schoole of Christ the duty of their teachers in bringing them vnto such ripenes must needes be somewhat more then only to read the sentences of scripture and then paraphrastically to scholie them to vary theÌ„ with sundry formes of speech without arguing or disputing about anything which they contain This method of teaching may coÌ„mend it selfe vnto the world by that easines facilitie which is in it but a law or a patterne it is not as some do imagine for all men to follow that will do good in the Church of Christ. Our Lord and Sauiour himselfe did hope by disputation to do some good yea by disputatioÌ„ not onely of but against the truth albeit with purpose for the truth That Christ should be the sonne of Dauid was truth yet against this truth our Lorde in the Gospell obiecteth If Christ be the son of Dauid how doth Dauid call him Lord There is as yet no way knowne how to dispute or to determine of things disputed without the vse of naturall reason If we please to adde vnto Christ their example who followed him as neere in all thinges as they could the Sermon of Paule and Barnabas set downe in the Actes where the people would haue offered vnto them sacrifice in that Sermon what is there but onely naturall reason to disproue their acte O men why doe you these thinges We are men euen subiect to the selfe same passions with you wee preach vnto you to leaue these vanities and to turne to the liuing God the God that hath not left himselfe without witnesse in that he hath done good to the world giuing raine and fruitfull seasons filling our heart with ioy and gladnesse Neither did they onely vse reason in winning such vnto Christian beleefe as were yet thereto vnconuerted but with beleeuers themselues they followed the selfesame course In that great and solemne assembly of beleeuing Iewes how doth Peter proue that the Gentiles were partakers of the grace of God as well as they but by reason drawne from those effectes which were apparently knowne amongst them God which knoweth hearts hath borne them witnesse in giuing vnto them the holy Ghost as vnto vs. The light therefore which the starre of naturall reason and wisedome casteth is too bright to be obscured by the mist of a word or two vttered to diminish that opinion which iustly hath beene receiued concerning the force and vertue thereof euen in matters that touch most nearely the principall duties of men and the glory of the eternall God In all which hitherto hath beene spoken touching the force and vse of mans reason in thinges diuine I must craue that I be not so vnderstood or coÌ„strued as if any such thing by vertue thereof could be done without the aide and assistance of Gods most blessed spirit The thing wee haue handled according to the question mooued about it which question is whether the light of reason be so pernitious that in deuising lawes for the church men oughâ— not by it to search what may be fit coÌ„uenient For this cause therfore we haue endeuoured to make it appeare how in the nature of reason it selfe there is no impedimeÌ„t but that the self-same spirit which reuealeth the things that god hath set down in his law may also be thoughâ— to aid direct men in finding out by the light of reason what lawes are expedient to be made for the guiding of his Church ouer and besides them that are in scripture Herein therfore we agree with those men by whom humane lawes are defined to be ordinances which such as haue lawfull authorisiâ— giuen them foâ— that purpose do probably draw from the lawes of nature God by discourse of reason aided with the influence of diuine grace And for that cause it is not said amisse touching Ecclesiasticall canons that by instinct of the holy Ghost they haue bin made and consecrated by the reuerend acceptation of all the world 9 Lawes for the church are not made as they should be vnles the makers follow such directioÌ„ as they ought to be guided by Wherin that scripture standeth noâ— the church of God in any stead of serueth nothing at aâ—â—o direct but may be let passe as needles to be consulted with we iudge it prophane impious and irreligious to thinke For although it were in vaine to make laws which the scripture hath already made because what we are already there coÌ„manded to do on our parts there resteth nothing but only that it be executed yet because both in that which we are commanded in concerneth the duty of the church by law to prouide that the loosenes and slacknes of men may not cause the commandements of God to be vnexecuted and a number of things there are for which the scripture hath not prouided by any law but left them vnto the carefull discretion of the Church we are to search how the Church in these cases may be well directed to make that prouision by lawes which is most conuenient c fit And what is so in these cases partly scripture and partly reason must teach to discerne Scripture comprehending examples lawes lawes some naturall and some positiue examples neither are there for al cases which require lawes to be made and wheâ— they are they can but direct as precedents onely Naturall lawes direct In such sorte that in all things wee must for euer doe according vnto them positiue so that against them in no case we may doe any thing as long as the will of God is that they should remaine in force Howbeit when scripture doth yeelde vs precedents how far forth they are to be followed when it giueth naturall lawes what particular order is thereunto most agreeable when positiue which way to make lawes vnrepugnant vnto them yea though all these should wanâ— yeâ— what kinde of ordinances would be most for that good of the Church which is aimed at al this must be by reason found out And therefore Tib refuse the conduct of the light of nature saith S. Augustine is not folly alone but accompanied with impietie The greatest amongst the Schoole diuines studying how to set downe by exact definition the nature of an humane lawe'â— of which nature all the Churches constitutions are found not which way better to do it thâ—n in these words Out of the precepâ—s of the law of nature as out of certaine coÌ„mon vndemonstrable principles mans reason doth necessarily proceede vnto certaine more particular determinations which particular determinations beeing found out according vnto the reason of man they haue the names of humane lawes so that such other conditions be therein kept as the making of lawes doth require that is if they whose authoritie is thereunto required do establish and publish them as lawes And the truth is that all our