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
and their potent opposites vtterly to cast away themselues for euer Wherefore least it should so fall out to them vpon whom so much did depend they were not permitted to enter into warre nor conclude any league of peace nor to wade through any acte of moment betweene them and forraine states vnlesse the Oracle of God or his Prophets were first consulted with And least domesticall disturbance should wash them within themselues because there was nothing vnto this purpose more effectuall then if the authority of their lawes and gouernors were such as none might presume to take exception against it or to shewe disobedience vnto it without incurring the hatred detestation of al men that had any sparke of the feare of God therefore he gaue them euen their positiue lawes from heauen and as oft as occasion required chose in like sort Rulers also to leade gouerne them Notwithstāding some desperatly impious there were which adventured to try what harme it could bring vpon them if they did attempt to be authors of confusion and to resist both Gouernours and Lawes Against such monsters God mainteined his owne by fearefull execution of extraordinarie iudgement vpon them By which meanes it came to passe that although they were a people infested and mightily hated of all others throughout the world although by nature hard harted querulous wrathful impatiēt of rest and quietnes yet was there nothing of force either one way or other to worke the ruine and subuersion of their state till the time before mentioned was expired Thus we see that there was not no cause of dissimilitude in these things betweene that one only people before Christ and the kingdomes of the world since And whereas it is further alleaged that albeit in Ciuill matters and things perteining to this present life God hath vsed a greater particularity with them then amongst vs framing lawes according to the quality of that people and Countrey yet the leauing of vs at greater liberty in things ciuill is so farre from prouing the like liberty in things pertaining to the kingdome of heauen that it rather proues a streighter bond For euen as when the Lord would haue his fauour more appeare by temporall blessings of this life towards the people vnder the Lawe then towards vs he gaue also politique lawes most exactly whereby they might both most easily come into and most stedfastly remaine in possession of those earthly benefites euen so at this time wherein he would not haue his fauour so much esteemed by those outward commodities it is required that as his care in prescribing lawes for that purpose hath somewhat fallen in leauing them to mens consultations which may be deceiued so his care for conduct and gouernement of the life to come should if it were possible rise in leauing lesse to the order of men then in times past These are but weake and feeble disputes for the inference of that conclusion which is intended For sauing only in such consideration as hath bene shewed there is no cause wherefore we should thinke God more desirous to manifest his fauour by temporall blessings towards them then towards vs. Godlinesse had vnto them and it hath also vnto vs the promises both of this life and the life to come That the care of God hath fallen in earthly things and therefore should rise as much in heauenly that more is left vnto mens consultations in the one and therefore lesse must be graunted in the other that God hauing vsed a greater particularity with them then with vs for matters perteining vnto this life is to make vs amends by the more exact deliuery of lawes for gouernment of the life to come these are proportions whereof if there be any rule we must plainely confesse that which truth is we know it not God which spake vnto them by his Prophets hath vnto vs by his onely begotten Sonne those mysteries of grace and saluation which were but darkely disclosed vnto them haue vnto vs more cleerely shined Such differences betweene them and vs the Apostles of Christ haue well acquainted vs withall But as for matter belonging to the outward cōduct or gouernment of the Church seeing that euen in sense it is manifest that our Lord Sauiour hath not by positiue lawes descended so farre into particularities with vs as Moses with them neither doth by extraordinary means oracles and Prophets direct vs as them he did in those things which rising daily by new occasions are of necessitie to be prouided for doth it not hereupon rather follow that although not to them yet to vs there should be freedome libertie graunted to make lawes Yea but the Apostle S. Paule doth fearefully charge Timothy euen In the sight of God who quickneth all of Christ Iesus who witnessed that famous confession before Pontius Pilate to keepe what was commaunded him safe and sound til the appearance of our Lord Iesus Christ. This doth exclude al liberty of changing the lawes of Christ whether by abrogation or addition or howsoeuer For in Timothy the whole Church of Christ receiueth charge concerning her duty And that charge is to keepe the Apostles commaundement And his commaundement did conteine the lawes that concerned Church gouernement And those lawes he straightly requireth to be obserued without breach or blame till the appearance of our Lord Iesus Christ. In Scripture we graunt euery one mans lesson to be the common instruction of all men so farre forth as their cases are like and that religiously to keepe the Apostles commandemēts in whatsoeuer they may concerne vs we all stand bound But touching that commandement which Timothy was charged with we swarue vndoubtedly from the Apostles precise meaning if we extend it so largely that the armes thereof shall reach vnto all things which were cōmanded him by the Apostle The very words themselues do restraine thēselues vnto some one speciall commandemēt among many And therfore it is not said Keepe the ordinances lawes constitutions which thou hast receiued but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great cōmandement which doth principally concerne thee and thy calling that cōmandement which Christ did so often inculcate vnto Peter that cōmandement vnto the carefull discharge whereof they of Ephesus are exhorted Attend to your selues to all flock wherin the holy Ghost hath placed you Bishops to feed the Church of God which he hath purchased by his owne bloud finally that cōmandement which vnto the same Timothy is by the same Apostle euen in the same forme maner afterwards again vrged I charge thee in the sight of God the Lord Iesus Christ which will iudge the quicke dead at his appearance in his kingdom Preach the word of God When Timothy was instituted into that office then was the credit and trust of this duty committed vnto his faithfull care The doctrine of the Gospell was thē giuen him as the precious talent or treasure of Iesus Christ
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
OF THE LAVVES of Ecclesiasticall Politie Eight bookes By Richard Hooker IESVS CHRISTVS CONTERET CAPVT TVVÌ„ GEN 3 ERO MORSVS INFERN TVVS OSE 13 CONFIDITE VICI MVÌ„DVÌ„ IOA. 16. VBI TVA MORS VICTORIA 1 COR 15. Printed at London by Iohn Windet dwelling at the signe of the Crosse-keyes neare Paules wharffe and are thereto be solde 1604. TO THE READER THis vnhappie controuersie about the receiued ceremonies and discipline of the Church of England which hath so long time withdrawne so many of her Ministers from their principall worke and imployed their studies in contentious oppositions hath by the vnnaturall growth and daungerous fruites thereof made knowne to the world that it neuer receiued blessing from the father of peace For whose experience doth not finde what confusion of order and breach of the sacred bond of loue hath sprung from this dissention how it hath rent the bodie of the Church into diuers parts and diuided her people into diuers Sects how it hath taught the sheepe to despise their pastors and alienated the Pastors from the loue of their flockes how it hath strengthened the irreligious in their impieties and hath raised the hopes of the sacrilegious deuourers of the remaines of Christs patrimony and giuen way to the common aduersary of Gods truth and our prosperity to grow great in our land without resistance who seeth not how it hath distracted the mindes of the multitude and shaken their faith and scandalized their weakeness and hath generally killed the very hart of true pietie and religious deuotion by changing our zeale towards Christes glory into the fire of enuie and malice and hart-burning and Zeale to euery mans priuate cause This is the summe of all the gaines which the tedious contentions of so many yeares haue brought in by the ruine of Christs kingdome the encrease of Satans partly in superstition partly in impietie So much better were it in these our dwellings of peace to endure any inconuenience whatsoeuer in the outward frame then in desire of alteration thus to set the whole house on fire Which moued the religious hart of this learned writer in Zeale of Gods truth and in compassion to his Church the mother of vs all which gaue vs both the first breath of spirituall life and from her breasts hath fed vs vnto this whatsoeuer measure of growth we haue in Christ to stand vp and take vpon him a generall defence both of her selfe and of her established lawes and by force of demonstration so farre as the nature of the present matter could beare to make knowne to the world and these oppugners of her that all those bitter accusations laid to her charge are not the faultes of her lawes and orders but either their owne mistakes in the misvnderstanding or the abuses of men in the ill execution of them A worke subiect to manifold reprehensions and oppositions and not sutable to his soft and milde disposition desirous of a quiet priuate life wherein hee might bring forth the fruits of peace in peace But the loue of God and of his countrey whose greatest daunger grew from this diuision made his hart hot within him and at length the fire kindled and amongst many other most reuerend and learned men he also presumed to speake with his pen. And the rather because he sawe that none of these ordinary obiections of partialities could eleuate the authoritie of his writing who alwayes affected a priuate state and neither enioyed nor expected any the least dignitie in our Church What admirable height of learning and depth of iudgement dwelled within the lowly minde of this true humble man great in all wise mens eyes except his owne with what grauitie and maiestie of speach his tongue and pen vttered heauenly mysteries whose eyes in the humility of his hart were alwayes cast downe to the ground how all things that proceeded from him were breathed as from the spirit of loue as if he like the bird of the holy Ghost the Doue had wanted gall let them that knew him not in his person iudge by the these liuing Images of his soule his writings For out of these euen those who otherwise agree not with him in opinion do affoord him the testimony of a milde and a louing spirit and of his learning what greater proofe can we haue then this that his writings are most admired by those who themselues do most excell in iudicious learning and by them the more often they are read the more highly they are extolled and desired Which is the cause of this second edition of his former bookes and that without any addition or diminution whatsoeuer For who will put a pencile to such a worke from which such a workeman hath taken his There is a purpose of setting forth the three last books also their fathers Posthumi For as in the great declining of his bodie spent out with study it was his ordinary petition to almightie God that if he might liue to see the finishing of these bookes then Lord let thy seruant depart in peace to vse his owne words so it pleased God to grant him his desire For he liued till he sawe them perfected and though like Rachel he dyed as it were in the trauell of them and hastened death vpon himselfe by hastening to giue them life yet he held out to behold with his eyes these partus ingenii these Beniamins sonnes of his right hand though to him they were Benonies sonnes of paine and sorrowe But some euill disposed mindes whether of malice or couetousnesse or wicked blinde Zeale it is vncerteine as if they had beene Egyptian Mid-wiues as soone as they were borne and their father dead smothered them and by conueying away the perfect Copies left vnto vs nothing but certaine olde vnperfect and mangled draughts dismembred into peeces and scattered like Medeas Abyrtus no fauour no grace not the shadowes of themselues almost remaining in them Had the father liued to see them brought forth thus defaced he might rightfully haue named them Benonies the sonnes of sorrowe But seeing the importunities of many great and worthy persons will not suffer them quietly to dye and to be buried it is intended that they shall see them as they are The learned and iudicious eye will yet perhaps delight it selfe in beholding the goodly lineaments of their well set bodies and in finding out some shadowes and resemblances of their fathers face God grant that as they were with their bretheren dedicated to the Church for messengers of peace so in the strength of that little breath of life that remaineth in them they may prosper in their worke and by satisfying the doubtes of such as are willing to learne may helpe to giue an end to the calamities of these our ciuill wars ST A Preface To them that seeke as they tearme it the reformation of Lawes and orders Ecclesiasticall in the Church of ENGLAND THough for no other cause yet for this that posteritie may knowe wee haue
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
those things which are for direction of all the parts of our life needfull and not impossible to be discerned by the light of nature it selfe are there not many which few mens naturall capacitie and some which no mans hath bene able to find out They are sayth Saint Augustine but a few and they indued with great ripenes of wit and iudgement free from all such affaires as might trouble their meditations instructed in the sharpest and the subtlest points of learning who haue and that very hardly bene able to find out but onely the immortality of the soule The resurrection of the flesh what man did euer at any time dreame of hauing not heard it otherwise then from the schoole of nature Whereby it appeareth how much we are bound to yeeld vnto our creator the father of all mercy eternall thankes for that he hath deliuered his law vnto the world a law wherein so many things are laid open cleere and manifest as a light which otherwise would haue bene buried in darknesse not without the hazard or rather not with the hazard but with the certaine losse of infinite thousands of soules most vndoubtedly now saued We see therefore that our soueraigne good is desired naturally that God the author of that naturall desire had appointed naturall meanes whereby to fulfill it that man hauing vtterly disabled his nature vnto those meanes hath had other reuealed from God and hath receaued from heauen a law to teach him how that which is desired naturally must now supernaturally be attained finally we see that because those later exclude not the former quite and cleane as vnnecessary therefore together with such supernaturall duties as could not possibly haue beene otherwise knowne to the world the same lawe that teacheth them teacheth also with them such naturall duties as could not by light of nature easily haue bene knowne 13. In the first age of the world God gaue lawes vnto our fathers and by reason of the number of their daies their memories serued in steed of books wherof the manifold imperfections and defects being knowne to God he mercifully relieued the same by often putting them in mind of that whereof it behoued them to be specially mindfull In which respect we see how many times one thing hath bene iterated vnto sundry euen of the best and wisest amongst them After that the liues of men were shortned meanes more durable to preserue the lawes of God from obliuion and corruption grew in vse not without precise direction from God himselfe First therefore of Moyses it is sayd that he wrote all the words of God not by his owne priuate motion and deuise for God taketh this act to himselfe I haue written Furthermore were not the Prophets following commanded also to do the like Vnto the holy Euangelist Saint Iohn how often expresse charge is giuen Scribe write these things Concerning the rest of our Lords Disciples the words of Saint Augustine are Quic quid ille de suis factis dictis nos legere voluit hoc scribenduÌ„ illis tanquaÌ„ suis manibus imperauit Now although we do not deny it to be a matter meerely accidentall vnto the law of God to be written although writing be not that which addeth authority and strength thereunto finally though his lawes do require at our hands the same obedience howsoeuer they be deliuered his prouideÌ„ce notwithstanding which hath made principall choice of this way to deliuer them who seeth not what cause we haue to admire and magnifie The singular benefit that hath growne vnto the world by receiuing the lawes of God euen by his owne appointment committed vnto writing we are not able to esteeme as the value thereof deserueth When the question therefore is whether we be now to seeke for any reuealed law of God other where then onely in the sacred Scripture whether we do now stand bound in the sight of God to yeeld to traditions-vrged by the Church of Rome the same obedience and reuerence we do to his written lawe honouring equally and adoring both as Diuine our answer is no. They that so earnestly pleade for the authority of Tradition as if nothing were more safely conueyed then that which spreadeth it selfe by report and descendeth by relation of former generations vnto the ages that succeed are not all of the them surely a miracle it were if they should be so simple as thus to perswade themselues howsoeuer if the simple were so perswaded they could be content perhaps very well to enioy the benefit as they accompt it of that common error What hazard the truth is in when it passeth through the hands of report how maymed and deformed it becommeth they are not they cannot possibly be ignorant Let them that are indeed of this mind consider but onely that litle of things Diuine which the Heathen haue in such sort receiued How miserable had the state of the Church of God beene long ere this if wanting the sacred Scripture we had no record of his lawes but onely the memory of man receiuing the same by report and relation from his predecessors By Scripture it hath in the wisedome of God seemed meete to deliuer vnto the world much but personally expedient to be practised of certaine men many deepe and profound points of doctrine as being the maine originall ground whereupon the precepts of duty depend many prophecies the cleere performance whereof might confirme the world in beliefe of things vnseene many histories to serue as looking glasses to behold the mercy the truth the righteousnesse of God towards all that faithfully serue obey and honor him yea many intire meditations of pietie to be as patternes and presidents in cases of like nature many things needfull for â—â—plication many for applicatioÌ„ vnto particular occasions such as the prouidence of God from time to time hath taken to haue the seuerall bookes of his holy ordinance written Be it them that together with the principall necessary lawes of God there are sundry other things written whereof we might happily be ignorant and yet be saued VVhat shall we hereupon thinke them needlesse shall we esteeme them as riotous branches wherewith we sometimes behold most pleasant vines ouergrown Surely no more then we iudge our hands on our eies â—â—perfluouâ— or what part soeuer which if our bodies did want we might notwithstaÌ„ding any such defect reteine still the complete being of men As therfore a complete man is neither destitute of any part necessary and hath some partes wherof though the want could not depriue him of his essence yet to haue â—hem standeth him in singular stead in respect of the special vses for which they serues in 〈…〉 all those writings which conteine in them the law of God all those â—â—nâ—râ—ble bookes of Scripture all those sacred tomes and volumes of holy wriâ— â—â—ey are with such absolute perfection framed that in them there neither 〈◊〉 any thing the lacke whereof might depriue vs of life
with them especially as far as equitie requireth farther we maintain it not For men to be tyed led by authoritie as it were with a kind of captiuity of iudgement and though there be reason to the contrary not to listen vnto it but to follow like beastes the first in the heard they know not nor care not whether this were brutish Againe that authoritie of men should preuaile with men either against or aboue reason is no part of our beliefe Companies of learned men be they neuer so great and reuerend are to yeeld vnto reason the waight whereof is no whit preiudiced by the simplicitie of his person which doth alleage it but being found to be sound and good the bare opinion of men to the contrary must of necessitie stoope and giue place Irenaeus writing against Marcion which held one God author of the old Testament and another of the new to proue that the Apostles preached the same God which was knowne before to the Iewes hee copiously alleageth sundry their sermons and speeches vttered concerning that matter and recorded in Scripture And least any should be wearied with such store of allegations in the ende hee concludeth While we labour for these demonstrations out of Scripture and doe summarily declare the thinges which many wayes haue beene spoken bee contented quietly to heare and doe not thinke my speech tedious Quoniam ostensiones quae sunt in scripturis non possunt ostendi nisi ex ipsis scripturis Because demonstrations that are in scripture may not otherwise be shewed then by citing them out of the scriptures themselues where they are Which wordes make so little vnto the purpose that they seeme as it were offended at him which hath called them thus solemnely foorth to say nothing And concerning the verdict of Ierome If no man be he neuer so well learned haue after the Apostles any authoritie to publish new doctrine as from heauen and to require the worldes assent as vnto truth receiued by propheticall reuelation doth this preiudice the credite of learned mens iudgements in opening that truth which by being conuersant in the Apostles writinges they haue themselues from thence learned Saint Augustine exhorteth not to heare men but to hearken what God speaketh His purpose is not I thinke that wee should stop our eares against his owne exhortation and therefore hee cannot meane simply that audience should altogether bee denied vnto men but eyther that if men speake one thing and God himselfe teach an other then hee not they to bee obeyed or if they both speake the same thing yet then also mans speech vnworthy of hearing not simply but in comparison of that which proceedeth from the mouth of God Yea but wee doubt what the will of God is Are wee in this case forbidden to heare what men of iudgement thinke it to be If not then this allegation also might very well haue beene spared In that auncient strife which was betweene the Catholique fathers and Arrians Donatistes and others of like peruerse and frowarde disposition as long as to fathers or Councells alleaged on the one side the like by the contrarie side were opposed impossible it was that euer the question should by this meane growe vnto any issue or ende The scripture they both beleeued the scripture they knew could not giue sentence on both sides by scripture the controuersie betweene them was such as might be determined In this case what madnesse was it with such kindes of proofes to nourish their contention when there were such effectuall meanes to end all controuersie that was betweene them Hereby therefore it doth not as yet appeare that an argument of authoritie of man affirmatiuely is in matters diuine nothing worth Which opinion being once inserted into the mindes of the vulgar sort what it may growe vnto God knoweth Thus much wee see it hath alreadie made thousandes so headstrong euen in grosse and palpable errors that a man whose capacitie will scarce serue him to vtter fiue wordes in sensible manner blusheth not in any doubt concerning matter of scripture to think his owne bare Yea as good as the Nay of all the wise graue and learned iudgements that are in the whole world Which insolencie must be represt or it will be the very bane of Christian religion Our Lordes Disciples marking what speech hee vttered vnto them and at the same time calling to minde a common opinion held by the Scribes betweene which opinion and the wordes of their Maister it seemed vnto them that there was some contradiction which they could not themselues aunswere with full satisfaction of their owne mindes the doubt they propose to our Sauiour saying Why then say the Scribes that Elias must first come They knew that the Scribes did erre greatly and that many waies euen in matters of their owne profession They notwithstanding thought the iudgement of the very Scribes in matters diuine to bee of some value some probabilitie they thought there was that Elias should come in as much as the Scribes said it Now no truth can contradict any truth desirous therefore they were to be taught how bothe might stand together that which they knew could not be false because Christ spake it and this which to them did seeme true onely because the Scribes had said it For the scripture from whence the Scribes did gather it was not then in their heads Wee doe not finde that our Sauiour reprooued them of error for thinking the iudgement of Scribes to be worth the obiecting for esteeming it to be of any moment or value in matters concerning God We cannot therefore be perswaded that the will of God is we should so farre reiect the authoritie of men as to recken it nothing No it may be a question whether they that vrge vs vnto this be themselues so perswaded indeede Men do sometimes bewray that by deedes which to confesse they are hardly drawne Marke then if this be not generall with all men for the most part When the iudgements of learned men are alleaged against them what do they but eyther eleuate their credite or oppose vnto them the iudgements of others as learned Which thing doth argue that all men acknowledge in them some force and waight for which they are loath the cause they maintaine should be so much weakened as their testimony is auaileable Againe what reason is there why alleaging testimonies as proofes men giue them some title of credite honour and estimation whom they alleage vnlesse before hand it be sufficiently knowne who they are what reason hereof but only a common in grafted perswasion that in some men there may be found such qualities as are able to counteruaile those exceptions which might be taken against them and that such mens authoritie is not lightly to be shaken off Shall I adde further that the force of arguments drawne from the authoritie of scripture it selfe as scriptures commonly are alleaged shall being sifted be found to depende vpon the
narrow roome as that it should bee able to direct vs but in principall points of our Religion or as though the substance of Religion or some rude and vnfashioned matter of building the Church were vttered in them and those things left out that should pertaine to the forme and fashion of it let the cause of the accused bee referred to the accusers owne conscience and let that iudge whether this accusation be deserued where it hath bene layd 5 But so easie it is for euery man liuing to erre and so hard to wrest from any mans mouth the plaine acknowledgement of error that what hath beene once inconsiderately defended the same is commonly persisted in as long as wit by whetting it selfe is able to finde out any shift bee it neuer so sleight whereby to escape out of the handes of present contradiction So that it commeth here in to passe with men vnaduisedly fallen into errour as with them whose state hath no ground to vphold it but onely the helpe which by subtle conueyance they drawe out of casuall euents arising from day to day till at length they be cleane spent They which first gaue out that Nothing ought to be established in the Church which is not commanded by the word of God thought this principle plainely warranted by the manifest words of the lawe Ye shall put nothing vnto the word which I commaund you neither shall ye take ought therefrom that ye may keepe the commaundements of the Lord your God which I commaund you Wherefore hauing an eye to a number of rites and orders in the Church of England as marrying with a ring crossing in the one Sacrament kneeling at the other obseruing of festiuall dayes moe then onely that which is called the Lords day inioyning abstinence at certaine times from some kindes of meate churching of women after Child birth degrees taken by diuines in Vniuersities sundry Church-offices dignities and callings for which they found no commaundement in the holy Scripture they thought by the one onely stroke of that axiome to haue cut them off But that which they tooke for an Oracle being sifted was repeld True it is concerning the word of God whether it be by misconstruction of the sense or by falsification of the words wittingly to endeuour that any thing may seeme diuine which is not or any thing not seeme which is were plainely to abuse and euen to falsifie diuine euidence which iniury offered but vnto men is most worthily counted haâ—nous Which point I wish they did well obserue with whom nothing is more familiar then to plead in these causes The law of God The word of the Lord who notwithstanding when they come to alleage what word and what lawe they meane their common ordinarie practise is to quote by-speeches in some historicall narration or other and to vrge them as if they were written in most exact forme of law What is to adde to the lawe of God if this bee not When that which the word of God doth but deliuer historically we conster without any warrant as if it were legally meant and so vrge it further then we can proue that it was intended do we not adde to the lawes of God and make them in number seeme moe then they are It standeth vs vpon to be carefull in this case For the sentence of God is heauy against them that wittingly shall presume thus to vse the Scripture 6 But let that which they doe hereby intend bee graunted them let it once stand as consonant to reason that because wee are forbidden to adde to the lawe of God any thing or to take ought from it therefore wee may not for matters of the Church make any lawe more then is already set downe in Scripture who seeth not what sentence it shall enforce vs to giue against all Churches in the world in as much as there is not one but hath had many things established in it which though the Scripture did neuer commaund yet for vs to condemne were rashnesse Let the Church of God euen in the time of our Sauior Christ serue for example vnto all the rest In their domesticall celebration of the passeouer which supper they deuided as it were into two courses what Scripture did giue commaundement that betweene the first and the second he that was Chiefe should put off the residue of his garments and keeping on his feast-robe onely wash the feete of them that were with him What Scripture did command them neuer to lift vp their hands vnwasht in prayer vnto God which custome Aristaeus be the credite of the author more or lesse sheweth wherefore they did so religiously obserue What Scripture did commaund the Iewes euery festiuall day to fast till the sixt houre The custome both mentioned by Iosephus in the history of his owne life and by the words of Peter signified Tedious it were to rip vp all such things as were in that Church established yea by Christ himselfe and by his Apostles obserued though not commaunded any where in Scripture 7 Well yet a glosse there is to colour that paradoxe and notwithstanding all this still to make it appeare in shew not to be altogether vnreasonable And therefore till further reply come the cause is held by a feeble distinction that the commandements of God being either generall or speciall although there be no expresse word for euery thing in specialtie yet there are generall commaundements for all things to the end that euen such cases as are not in Scripture particularly mentioned might not be left to any to order at their pleasure onely with caution that nothing be done against the word of God and that for this cause the Apostle hath set downe in scripture foure generall rules requiring such things alone to be receiued in the Church as do best and neerest agree with the same rules that so all things in the Church may be appointed not onely not against but by and according to the word of God The rules are these Nothing scandalous or offensiue vnto any especially vnto the Church of God All things in order and with seemelinesse All vnto edification finally All to the glory of God Of which kind how many might be gathered out of the Scripture if it were necessary to take so much paines Which rules they that vrge minding thereby to proue that nothing may be done in the Church but what Scripture commaundeth must needs hold that they tye the Church of Christ no otherwise then onely because we find them there set downe by the finger of the holy Ghost So that vnlesse the Apostle by writing had deliuered those rules to the Church we should by obseruing them haue sinned as now by not obseruing them In the Church of the Iewes is it not graunted that the appointment of the hower for daily sacrifices the building of Synagogues throughout the land to heare the word of God and to pray in when they came not vp
the house of God did therin establish lawes of gouernmēt for perpetuity lawes which they that were of the houshold might not alter shall we admit into our thoughts that the sonne of God hath in prouiding for this his houshold declared himselfe lesse faithfull then Moses Moses deliuering vnto the Iewes such lawes as were durable if those be changeable which Christ hath deliuered vnto vs we are not able to auoide it but that which to thinke were heinous impiety we of necessity must confesse euen the sonne of God himselfe to haue bene lesse faithfull then Moses Which argument shall need no touchstone to try it by but some other of the like making Moses erected in the wildernes a tabernacle which was moueable from place to place Salomon a sumptuous stately Temple which was not moueable Therfore Salomon was faithfuller then Moses which no man indued with reason will thinke And yet by this reasō it doth plainly follow He that wil see how faithful the one or the other was must cōpare the things which they bothe did vnto the charge which God gaue each of them The Apostle in making comparison betweene our Sauiour and Moses attributeth faithfulnes vnto bothe and maketh this difference betweene them Moses in but Christ ouer the house of God Moses in that house which was his by charge and commission though to gouerne it yet to gouerne it as a seruant but Christ ouer this house as being his owne intire possesion Our Lord and Sauiour doth make protestation I haue giuen vnto them the words which thou gauest me Faithfull therefore he was and concealed not any part of his fathers will But did any part of that will require the immutability of lawes concerning Church-polity They answer yea For else God should lesse fauour vs then the Iewes God would not haue their Churches guided by any lawes but his owne And seeing this did so continue euen till Christ now to ease God of that care or rather to depriue the Church of his patronage what reason haue we Surely none to derogate any thing from the ancient loue which God hath borne to his Church An heathen Philosopher there is who considering how many things beasts haue which men haue not how naked in comparison of them how impotent and how much lesse able we are to shift for our selues along time after we enter into this world repiningly concluded hereupon that nature being a carefull mother for them is towards vs a hard harted Stepdame No we may not measure the affection of our gratious God towards his by such differences For euen herein shineth his wisdome that though the wayes of his prouidence be many yea the ende which he bringeth all at the length vnto is one and the selfe same But if such kind of reasoning were good might we not euen as directly conclude the very same concerning laws of secular regiment Their owne words are these In the ancient Church of the Iewes God did command and Moses commit vnto writing all things pertinent as well to the ciuil as to the Ecclesiasticall state God gaue them lawes of ciuill regiment and would not permit their common weale to be gouerned by any other lawes then his owne Doth God lesse regard our temporal estate in this world or prouide for it worse then for theirs To vs notwithstanding he hath not as to them deliuered any particular forme of temporall regiment vnlesse perhaps we thinke as some do that the grafting of the Gentiles their incorporating into Israell doth import that we ought to be subiect vnto the rites and lawes of their whole politie We see then how weake such disputes are how smally they make to this purpose That Christ did not meane to set downe particular positiue lawes for all things in such sort as Moses did the very different manner of deliuering the lawes of Moses and the lawes of Christ doth plainly shew Moses had commaundement to gather the ordinances of God together distinctly and orderly to set them downe according vnto their seuerall kinds for each publique duty and office the laws that belong thereto as appeareth in the bookes themselues written of purpose for that end Contrariwise the lawes of Christ we find rather mentioned by occasion in the writings of the Apostles then any solemne thing directly written to comprehend them in legall sort Againe the positiue lawes which Moses gaue they were giuen for the greatest part with restraint to the land of Iurie Behold sayth Moses I haue taught you ordinances and lawes as the Lord my God commaunded me that ye should do euen so within the land whither ye go to possesse it Which lawes and ordinances positiue he plainely distinguisheth afterward from the lawes of the two Tables which were morall The Lord spake vnto you out of the midst of the fire ye heard the voyce of the words but saw no similitude onely a voyce Then he declared vnto you his Couenant which he commaunded you to do the ten Commaundements and wrote them vpon two Tables of stone And the Lord commaunded me that same time that I should teach you ordinances and lawes which ye should obserue in the land whither ye go to possesse it The same difference is againe set downe in the next Chapter following For rehearsall being made of the ten Commaundements it followeth immediatly These words the Lord spake vnto all your multitude in the Mount out of the midst of the fire the cloude and the darknesse with a great voyce and added no more and wrote them vpon two Tables of stone and deliuered them vnto me But concerning other lawes the people giue their consent to receiue them at the hands of Moses Go thou neerer and heare all that the Lord our God sayth and declare thou vnto vs all that the Lord our God sayth vnto thee and we will heare it and do it The peoples alacritie herein God highly commendeth with most effectuall and heartie speech I haue heard the voyce of the wordes of this people they haue spoken well O that there were such an heart in them to feare me and to keepe all my Commaundements alwayes that it might go well with them and with their children for euer Go say vnto them Returne you to your tents But stand thou here with me and I will tell thee all the Commaundements and the Ordinances and the Lawes which thou shalt teach them that they may do them in the land which I haue giuen them to possesse From this later kind the former are plainely distinguished in many things They were not bothe at one time deliuered neither bothe after one sort nor to one end The former vttered by the voyce of God himselfe in the hearing of sixe hundred thousand men the former written with the finger of God the former tearmed by the name of a Couenant the former giuen to be kept without either mention of time how long or
then receiued he for performance of this duty the special gift of the holy Ghost To keepe this cōmandement immaculate and blamelesse was to teach the Gospel of Christ without mixture of corrupt vnsound doctrine such as a number did euen in those times intermingle with the misteries of Christian beliefe Til the appearance of Christ to keep it so doth not import the time wherein it shold be kept but rather the time whereunto the finall reward for keeping it was reserued according to that of S. Paul concerning himselfe I haue kept the faith for the residue there is laid vp for me a crowne of righteousnes which the Lord the righteous shall in that day render vnto me If they that labour in this haruest should respect but the present fruit of their painefull trauell a poore incouragement it were vnto them to continue therein al the daies of their life But their reward is great in heauen the crowne of righteousnes which shal be giuen them in that day is honorable The fruite of their industry then shall they reape with full contentment and satisfaction but not till then Wherein the greatnes of their reward is abundantly sufficient to counteruaile the tediousnesse of their expectation Wherefore till then they that are in labour must rest in hope O Timothie keepe that which is committed vnto thy charge that great commandement which thou hast receiued keepe till the appearance of our Lord Iesus Christ. In which sense although we iudge the Apostles words to haue bene vttered yet hereunto we do not require them to yeeld that thinke any other construction more sound If therefore it be reiected and theirs esteemed more probable which hold that the last wordes doe import perpetuall obseruation of the Apostles commaundement imposed necessarilly for euer vppon the militant Church of Christ let them withall consider that then his commaundement cannot so largely bee taken as to comprehend whatsoeuer the Apostle did commaund Timothy For themselues do not all blind the Church vnto some things whereof Timothy receiued charge as namely vnto that precept concerning the choise of Widowes So as they cannot hereby maintaine that all things positiuely commanded concerning the affaires of the Church were commanded for perpetuitie And we do not deny that certaine things were commanded to be though positiue yet perpetuall in the Church They should not therefore vrge against vs places that seeme to forbid change but rather such as set downe some measure of alteration which measure if we haue exceeded then might they therwith charge vs iustly Whereas now they themselues both granting and also vsing liberty to change cannot in reason dispute absolutely against al change Christ deliuered no inconuenient or vnmeete lawes Sundry of ours they hold inconuenient Therefore such lawes they cannot possibly hold to be Christs Being not his they must of necessity graunt them added vnto his Yet certaine of those very lawes so added they themselues do not iudge vnlawfull as they plainly confesse both in matter of prescript attire and of rites appertaining to buriall Their owne protestations are that they plead against the inconuenience not the vnlawfulnes of popish apparell and against the inconuenience not the vnlawfulnesse of Ceremonies in Buriall Therefore they hold it a thing not vnlawfull to adde to the lawes of Iesus Christ and so consequently they yeeld that no lawe of Christ forbiddeth addition vnto Church laws The iudgement of Caluin being alleaged against them to whom of all men they attribute most whereas his words be plaine that for Ceremonies and externall discipline the Church hath power to make lawes the answer which herunto they make is that indefinitly the speech is true and that so it was meant by him namely that some things belonging vnto externall discipline and Ceremonies are in the power and arbitrement of the Church but neither was it mēt neither is it true generally that al externall discipline all Ceremonies are left to the order of the Church in as much as the sacraments of Baptisme the Supper of the Lord are Ceremonies which yet the Church may not therefore abrogate Againe excommunication is a part of externall discipline which might also be cast away if all externall discipline were arbitrary and in the choise of the Church By which their answer it doth appeare that touching the names of Ceremonie and externall discipline they gladly would haue vs so vnderstood as if we did herein conteine a great deale more then we do The fault which we find with them is that they ouermuch abridge the Church of her power in these things Whereupon they recharge vs as if in these things we gaue the Church a liberty which hath no limits or boūds as if all things which the name of discipline cōteineth were at the churches free choice so that we might either haue Church-gouernours and gouernement or want them either reteine or reiect Church censures as we list They wonder at vs as at men which thinke it so indifferent what the Church doth in matter of ceremonies that it may bee feared least we iudge the very sacraments themselues to be held at the Churches pleasure No the name of ceremonies we do not vse in so large a meaning as to bring Sacraments within the compasse and reach thereof although things belonging vnto the outward forme and seemely administration of them are conteined in that name euen as we vse it For the name of ceremonies we vse as they themselues do when they speake after this sort The Doctrine and Discipline of the Church as the waightiest things ought especially to be looked vnto but the Ceremonies also as mynt comyn ought not to be neglected Besides in the matter of externall discipline or regiment itselfe wee doe not deny but there are some thinges whereto the Church is bound till the worlds ende So as the question is onely howe farre the bounds of the Churches libertie do reach We hold that the power which the Church hath lawfully to make lawes and orders for it selfe doth extend vnto sundrie things of Ecclesiasticall iurisdiction and such other matters whereto their opinion is that the Churches authoritie and power doth not reach Whereas therefore in disputing against vs about this point they take their compasse a great deale wider then the truth of things can afford producing reasons and arguments by way of generality to proue that Christ hath set downe all things belonging any way vnto the forme of ordering his Church and hath absolutely forbidden change by addition or diminution great or small for so their maner of disputing is we are constrained to make our defence by shewing that Christ hath not depriued his Church so farre of all libertie in making orders lawes for it selfe and that they themselues do not thinke he hath so done For are they able to shew that all particular customes rites and orders of reformed Churches haue bene appointed by Christ himselfe No they graunt
of our fathers to be followed we therefore may not allow such customes as the Church of Rome hath because we cānot account of thē which are in that Church as of our fathers 6 To their allegation that the course of Gods owne wisedome doth make against our conformitie with the Church of Rome in such things 7 To the example of the eldest Church which they bring for the same purpose 8 That it is not our best politie as they pretend it is for establishment of sound Religion to haue in these thinges no agreement with the Church of Rome being vnsound 9 That neither the papists vpbraiding vs as furnished out of their store nor any hope which in that respect they are said to conceiue doth make any more against our ceremonies then the former allegations haue done 10 The griefe which they say godly brethren conceiue at such ceremonies as we haue common with the Church of Rome 11 The third thing for which they reproue a great part of our ceremonies is for that as we haue them from the Church of Rome so that Church had them from the Iewes 12 The fourth for that sundry of them haue bene they say abused vnto idolatrie and are by that meane become scandalous 13 The fift for that we retaine them still notwithstanding the example of certaine Churches reformed before vs which haue cast them out 14 A declaration of the proceedings of the Church of England for the establishment of things as they are 1 SVch was the ancient simplicitie and softnes of spirit which sometimes preuailed in the world that they whose wordes were euen as oracles amongst men seemed euermore loth to giue sentence against any thing publiquely receiued in the Church of God except it were wonderfull apparently euill for that they did not so much incline to that seueritie which delighteth to reproue the least things it seeth amisse as to that charity which is vnwilling to behold any thing that dutie bindeth it to reproue The state of this present age wherein zeale hath drowned charitie skill meeknes wil not now suffer any mā to maruel whatsoeuer he shal hear reproued by whōsoeuer Those rites ceremonies of the church therefore which are the selfesame now that they were whē holy vertuous men maintained thē against prophane and deriding aduersaries her owne children haue at this day in derision Whether iustly or no it shall then appeare when all thinges are heard which they haue to alleage against the outward receiued orders of this church Which in as much as thēselues do compare vnto mint and comin graunting thē to be no part of those things which in the matter of politie are waightier we hope that for small things their strife will neither bee earnest nor long The sifting of that which is obiected against the orders of the church in particular doth not belong vnto this place Here we are to discusse onely those generall exceptions which haue bene taken at any time against them First therfore to the end that their nature and vse whereunto they serue may plainely appeare and so afterwardes their qualitie the better be discerned we are to note that in euery grand or main publique dutie which God requireth at the hāds of his Church there is besides that matter and forme wherein the essence therof consisteth a certaine outward fashion whereby the same is in decent sort administred The substance of all Religious actions is deliuered from God himself in few words For example sake in the sacraments Vnto the element let the word be added and they both doe make a sacrament saith S. Augustine Baptisme is giuen by the element of water and that prescript forme of words which the church of Christ doth vse the sacrament of the body and bloud of Christ is administred in the elements of bread and wine if those mysticall words be added thereunto But the due and decent forme of administring those holy sacramēts doth require a great deale more The end which is aimed at in setting downe the outward forme of all religious actiōs is the edification of the Church Now men are edified when either their vnderstanding is taught somewhat whereof in such actions it behoueth all men to consider or whē their harts are moued with any affectiō suteable therunto whē their minds are in any sort stirred vp vnto that reuerence deuotion attention due regard which in those cases seemeth requisit Because therfore vnto this purpose not only speech but sundry sēsible means besides haue alwaies bin thought necessary especially those means which being obiect to the eye the liueliest the most apprehensiue sense of all other haue in that respect seemed the fittest to make a deepe and strong impression from hence haue risen not onely a number of praiers readings questionings exhortings but euen of visible signes also which being vsed in performance of holy actions are vndoubtedly most effectual to open such matter as men when they know remēber carefully must needs be a great deale the better informed to what effect such duties serue We must not thinke but that there is some ground of reason euen in nature whereby it commeth to passe that no nation vnder heauen either doth or euer did suffer publique actiōs which are of waight whether they be ciuil and temporall or else spirituall and sacred to passe without some visible solemnitie the very strangenes whereof and difference from that which is common doth cause popular eyes to obserue and to marke the same Wordes both because they are common and doe not so strongly moue the phancie of man are for the most parte but sleightly heard and therfore with singular wisdome it hath bene prouided that the deeds of men which are made in the presence of witnesses should passe not onely with words but also with certaine sensible actions the memory wherof is farre more easie and durable then the memorie of speech can be The things which so long experience of all ages hath confirmed and made profitable let not vs presume to condemne as follies and toyes because wee sometimes know not the cause and reason of them A wit disposed to scorne whatsoeuer it doth not conceiue might aske wherefore Abraham should say to his seruant Put thy hand vnder my thigh and sweare was it not sufficient for his seruant to shew the Religion of an othe by naming the Lord God of heauen and earth vnlesse that straunge ceremonie were added In contracts bargaines and conueiances a mans worde is a token sufficient to expresse his wil. Yet this was the auncient maner in Israell concerning redeeming and exchanging to establish all things A man did pluck off his shooe and gaue it his neighbour and this was a sure witnesse in Israel Amongst the Romans in their making of a bondman free was it not wondred wherefore so great a doe should bee made The maister to present his slaue in some court to take him by the hand and not
1. p. 20. I say that the word of God containeth whatsoeuer things can fall into any part of mans life For so Salomon saith in the 2. chapter of the Prouerbes My sonne if thou receiue my words c. then thou shalt vnderstand iustice and iudgement equitie and euery goodway Psal. 119.95 a 2. Tim. 3 16. The whole Scripture is giuen by inspiration of God and is profitable to teach to improue to correct and to instruct in righteousnes that the man of God may be absolute being made perfect vnto all good works He meaneth all and only those good workes which belong vnto vs as we are men of God and which vnto saluation are necessary Or if we vnderstand by men of God Gods Ministers there is not required in them an vniuersall skill of euery good worke or way but an habilitie to teach whatsoeuer men are bound to doe that they may be saued And with this kinde of knowledge the scripture sufficeth to furnish them as touching matter The second proofe out of Scripture 1. Cor. 10.31 T.C. l. 1. p. 16. S. Paul saith that whether we eat or drink or whatsoeuer we do we must do it to the glory of God But no man can glorifie God in any thing but by obedience and there is no obedience but in respect of the commaundement and word of God Therefore is followeth that the word of God directeth a man in all his actions 1. Pet. 2.12 Rom. 2.34 1. Cor. 10.32 Rom. 2.23 The third scripture prof 1. Tim. 4.5 And that which S. Paul said of meats drinkâ— that they are sanctified vnto vs by the word of God the same is to bâ— vnderstanded of all things els whatsoeuer we haue the vse of T.C. l. 1. p. 20. 1. Tim. 4. The fourth Scripture-proofe Rom. 14.23 T.C. lib. 1 p. 27. Psal. 19.8 Apoc. 3.14 2. Cor. 1.18 Ioh. 10.38 Ioh. 20.25 a And if any will say that S. Paule meaneth there a full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and perswasion that that which hee doth is well done I graunt it But from whence can that spring but from faith how can wee perswade and assure our selues that wee doe well but whereas we haue the word of God for our warrant T.C. lib. 1. cap. 27. b What also that some euen of those Heathen men haue taught that nothing ought to be done whereof thou doubtest whether it be right or wrong Whereby it appeareth that euen those which had no knowledge of the worde of God did see much of the equitie of this which the Apostle requireth of a Christian man and that the chiefest difference is that where they sent men for the difference of good and euill to the light of reason in such things the Apostle sendeth them to the Schoole of Christ in his worde which onely is able through faith to giue them assurance and resolution in their doings T.C. lib. 1. pag. 60. Ioh. 20.29 T.C. li. 2. p. 5â— Act. 5. Exod 28.4.43 Leuit. 11. 1. Cor. 6.12 Iob. 4.19 Arist. Pol. 1. August Ep. 18. The first assertion indeuoured to be proued by the vse of taking arguments negatiuely from the authority of Scripture which kind of disputing is vsuall in the Fathers August-contr liter Petil. li. 3. cap. 6. Tertull. de prescrip aduers T.C. l. 2. p. 8â— Augustine sayth Whether it be question of Christ or whether it be question of his Church c. And least the answerer should restraine the generall saying of Augustineâ—nto â—nto the doctrine of the Gospell so that he would thereby shut out the discipline euen Tertullian himselfâ— before he was embrued with the Heresie of Montanus gâ—ueth testimony vnto the discipline in these words VVe may not giue our selues c. Hieron contra Heluid Hilar. in Psal. 132. T.C. l. 2. p. 8. Let him heare what Cyprian sayth The Christian Religion sayth he shall find that c. Verâ— hoc mandatum legem complectitur Prophetas in hoc verbo omnium scripturarum volumina coarctaâ—iur Hoc natura hoc ratio hoc Dominâ— verbi tui clamat authoritas hoc ex ere tuo Iudiuimuâ— hâ—c inuenit consummationem omnis religio Primum est hoc mandatum vltimum hoc in libro vitae conscriptum indeficientem hominibus Angelis exhibet lectionem Legat hoc vnum verbum in hoc mandato meditetur christiana religâ—o inueniet ex H AC scriptura omnium doctrinarum regulas emanasse hinc nasci huc reuerti quicquid ecclesiastica continet disciplina in omnibus irritum esse friuolum quicquid dilectio non confirmat Tertul. lib de Monog T. C. l. 2. p. 81. And in another place Tertullian sayth that the scripture denieth that which it noteth not T. C. l. â— p. 80. And that in indifferent things it is not enough that they be not against the word but that they be according to the word it may appeare by other places where he sayth that whatsoeuer pleaseth not the Lord displeaseth him and with hurt is receiued lib. 2. ad vxorem Qua domino non placent vtique Dominum offendunt vtique Malo se inferunt T. C. l. 2. p. 81. And to come yet neerer Where he disputeth against the wearing of crowne or garland which is indifferent of it selfe to those which obiecting asked where the scripture saith that a man might not weare a crowne he answereth by asking where the scripture sayth that they may weare And vnto them replying that it is permitted which is not forbidden he answereth that it is forbidden which is not permitted Whereby appeareth that the argument of the scriptures negatiuely holdeth not onely in the doctrine and ecclesiasticall discipline but euen in matters arbitrary and variable by the aduise of the Church Where it is not inough that they be not forbidden vnlesse there be some word which doth permit the vse of them it is not enough that the scripture speaketh not against them vnlesse it speake for them and finally where it displeaseth the Lord which pleaseth him not we must of necessitie haue the word of his mouth to declare his pleasure Tert. de corona militis The first assertion endeuoured to be confirmed by the scriptures custome of disputing froÌ„ diuine authority negatiuely 1. Iohn 2.5 God is light and there is in him no darknesse at all Hebr. 6.18 It is imposble that God should lye Num. 23.19 God is not as man that he should lye T. C. l. 2. p. 48 It is â—er hard to shew that the Prophets haue reasoned negatiuely Aâ— wheâ— in the person of the Lord the Prophet sayth Whereof I haue not spoken Ieremie 19.5 and Whâ—ch neuer entered into my heart Ierâ—mie 7.31.32 and where he condemneâ—h them because They haue not asked counsell at the mouth of the Lord Esay 30 2. And it may be shewed that the same kind of argument hath bene vsed in things which are not of the substance of saluation or damnation and whereof there was no commaundâ—ment