The Laws of Ecclesiastical Polity — Richard Hooker

The Laws of Ecclesiastical Polity · Richard Hooker

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 vntounto 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 onelyonly.

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 hauehave forbidden any where to make any other law then himselfe did deliuer.

ALbeit the substance of those controuersies whereinto wee hauehave begun to wade,What the Church is, and in what respect lawes of polity are thereunto necessarily required. 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 vsus 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 vnderunder this propertie whereby they are truly and infallibly of that body. OnelyOnly 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 louelove and the sauing merciemercy, which God sheweth towards his Church; the onelyonly proper subiect thereof is this Church. Concerning this flocke it is that our Lord and Sauiour hath promised, I giuegive vntounto them eternall life, and they shall neuer perish, Ioh. 10.28.neither shall any plucke them out of my hands. They who are of this society, hauehave such markes and notes of distinction from all others, as are not obiect vntounto our sense; onelyonly vntounto God, who seeth their hearts and vnderstandeth all their secret cogitations, vntounto 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 hauehave done with such certaintie as he did, Beholde indeede an Israelite in whom is no guile. Ioh. 1.47. Ioh. 21.15.If we professe as Peter did, that we louelove 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.1. Tim. ….5. But that our louelove is sound and sincere, that it commeth from a Pure heart and a good conscience & a faith vnfained, who can pronounce, sauing onelyonly the searcher of all mens hearts, who alone intuitiuely doth knowe in this kinde who are his? And as those euerlasting promises of louelove, 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 vntounto, 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 aEph. 2.16. that he might reconcile bothe vntounto God in one body. Eph. 3.16. that the Gentiles should be inheritors also and of the same body. Vide Th. p. 3. q. 7. ar. 3.one body. The vnitie of which visible body and Church of Christ,1▪ Cor. 12.13. cōsisteth in that vniformitie, which all seuerall persons thereunto belonging hauehave, by reason of that One Lord, whose seruants they all professe themselues; that one faith, which they al acknowledge;Eph. 4.5. that one baptisme, wherewith they are all initiated. The visible Church of Iesus Christ is therefore one, in outward profession of those thinges, which supernaturally appertaine to the very essence of Christianitie, & are necessarily required in eueryevery particular christiā man. Let all the house of Israel know for certaintie, saith Peter,Act. 2.36. Ioh. 13.13. That God hath made him both Lorde and Christ, euen this Iesus whome ye hauehave crucified. Christiās therfore they are not, which cal not him their Master & Lord.Col. 3.24. Col. 4.1. And from hence it came, that first at Antioch, and afterwards throughout the whole world, all that were of the Church visible were called Christians, euen amongst the Heathen: which name vntounto them was precious and glorious; but in the estimation of the rest of the world, euen Christ Iesus himselfe was a1. Cor. 1.23. Vide & Tacitum lib. Annal. 15. Nero quaesitiss…mis poenis affecit quos per flagitia inuisos vulgus Christianos appellabat, Auctor nominis eius Christus, qui Tiberio imperitante per procuratotem Pontium Pilatum supplicio affectus erat. Repressáque in presen… exitiabilis superstitio rursus etumpebat, non modo per Iudaeam, originem eius mali, sed per vrbem etiam. quo cuncta vndique atrocia aut pudenda confluunt celebranturque.execrable, for whose sake all men were so likewise which did acknowledge him to bee their Lord. This himselfe did foresee, and therefore armed his Church, to the end they might sustaine it without discomfort. All these thinges they will doe vntounto you for my names sake; yea, the time shall come, that whosoeuer killeth you will thinke that he doth God good seruice. These thinges I tell you, that when the houre shall come, ye may then call to mind how I told you before hand of them. But our naming of Iesus Christ the Lorde,Ioh. 15.21. Ioh. 16.2.4. is not inough to proue vsus Christiās, vnles we also imbrace that faith, which Christ hath published vntounto the world. To shewe that the angell of Pergamus continued in Christianitie, behold, how the spirite of Christ speaketh, Thou keepest my name, Apoc. 2.13. Tertul. de. virgin. veland.and thou hast not denied my faith. Concerning which faith, The rule thereof saith Tertullian is one alone, immoueable, and no way possible to be better framed a new. What rule that is hee sheweth by rehearsing those fewe articles of Christian beliefe. And before Tertullian, Ireney;Iren. aduers. haer. lib. 1. cap. 2. & 3. The Church though scattered through the whole world vntounto the vtmost borders of the earth, hath from the Apostles and their disciples receiued beleefe. The partes of which beleefe hee also reciteth in substance the very same with Tertullian, and thereupon inferreth; This faith the Church being spread farre and wide preserueth, as if one house did containe them; these thinges it equally embraceth, as though it had euen one soule, one heart, and no more; it publisheth, teacheth and deliuereth these thinges with vniforme consent, as if God had giuen it but one onelyonly tongue wherewith to speake. Hee which amongst the guides of the Church is best able to speake, vttereth no more then this; and lesse then this the most simple doth not vtter, when they make profession of their faith. Now although wee know the Christian faith and allow of it, yet in this respect wee are but entring; entered wee are not into the visible Church, before our admittance by the doore of baptisme. Wherfore immediatly vponupon the acknowledgement of christian faith,Act. 8.38. Act. 22.16. the Eunuch (we see) was baptized by Philip; Paule by Ananias;Act. 2.41. by Peter an huge multitude containing three thousand soules, which being once baptized, were reckoned in the number of soules added to the visible Church. As for those vertues that belong vntounto morall righteousnesse and honestie of life, we doe not mention them, because they are not proper vntounto Christian men, as they are Christian, but doe concerne them, as they are men. True it is, the want of these vertues excludeth from saluation. So doth much more the absence of inward beliefe of heart; so doth despaire and lacke of hope; so emptines of Christian louelove and charitie. But wee speake now of the visible Church, whose children are signed with this marke, One Lord, one faith, one baptisme. In whomsoeuer these thinges are, the church doth acknowledge them for her children; them onelyonly she holdeth for aliens and strangers, in whom these things are not found. For want of these it is that Saracens, Iewes, and Infidels, are excluded out of the bounds of the church. Others we may not denie to be of the visible church, as long as these thinges are not wanting in them. For apparent it is, that all men are of necessitie either Christians or not Christians. If by externall profession they be Christians, then are they of the visible Church of Christ: And Christians by externall profession they are all, whose marke of recognisance hath in it those things which wee hauehave mentioned, yea although they be impious idolaters, wicked heretiques, persons excommunicable, yea and cast out for notorious improbitie. Such withall we denie not to be the imps and limmes of Satan, euen as long as they continue such. Is it then possible that the selfe same men should belong both to the synagogue of Satan, and to the Church of Iesus Christ? VntoUnto that Church which is his mysticall body, not possible; because that body consisteth of none but onelyonly true Israelites, true sonnes of Abraham, true seruantes and Saints of God. Howbeit of the visible body and Church of Iesus Christ, those may be and oftentimes are, in respect of the maine partes of their outward profession; who in regard of their inward disposition of minde, yea of externall conuersation, yea euen of some parts of their very profession, are most worthily both hatefull in the sight of God himselfe, and in the eyes of the sounder partes of the visible Church most execrable.Matth. 13.47. Our Sauiour therefore compareth the kingdome of Heauen to a net,Math. 13.…4. whereunto all which commeth, neither is nor seemeth fish; his Church hee compareth vntounto a fielde, where tares manifestly knowne and seene by all men doe growe intermingled with good corne, and euen so shall continue till the finall consummation of the world. God hath had euer, and euer shall hauehave, some church visible vponupon earth. When the people of God worshipped the calfe in the wildernesse;Exod. 32. when they adored the brasen serpent;Psal. 106.19.20. when they serued the Gods of nations; when they bowed their knees to Baal;2. King. 18.4. when they burnt incense and offered sacrifice vntounto Idoles;Ier. 11.13. true it is, the wrath of God was most fiercely inflamed against them,2. King. 22.17. their Prophetes iustly condemned them, as an adulterous seede and a wicked generation of miscreantes,Esa. 57.3. which had forsaken the liuing God,Esa. 1.4. Esa 60.15. and of him were likewise forsaken, in respect of that singular merciemercy wherewith hee kindly and louingly embraceth his faithfull children. Howbeit reteining the lawe of God,Ier. 13.11. and the holy seale of his couenant, the sheepe of his visible flocke they continued euen in the depth of their disobedience and rebellion.…. King. 19.18. Wherefore not onelyonly amongst them God alwaies had his church, because hee had thousands which neuer bowed their knees to Baal; but whose knees were bowed vntounto Baall, euen they were also of the visible church of God. Nor did the Prophet so complaine, as if that church had bene quite and cleane extinguished; but hee tooke it as though there had not bene remaining in the worlde any besides himselfe, that carried a true and an vpright heart towardes God, with care to serue him according vntounto his holy will. For lacke of diligent obseruing the difference, first betweene the Church of God mysticall and visible, then betweene the visible sound and corrupted, sometimes more, sometimes lesse; the ouersightes are neither fewe nor light that hauehave beene committed. This deceiueth them, and nothing else, who thinke that in the time of the first worlde, the family of Noah did containe all that were of the visible Church of God. From hence it grewe and from no other cause in the world, that the Affricane Bishopes in the Councell of Carthage, knowing how the administration of Baptisme belongeth onelye to the Church of Christ, and supposing that heretiques which were apparantly seuered from the sound beleeuing Church could not possibly be of the Church of Iesus Christ; thought it vtterly against reason, that baptisme administred by men of corrupt beleefe, should be accounted as a Sacrament▪ And therefore in maintenance of rebaptization their arguments are built vponupon the forealeaged ground,Fortunat. in Concil. Car. Math. 7.24. That heretiques are not at all any part of the Church of Christ. Our Sauiour founded his Church on a rocke, and not vponupon heresie; power of baptizing he gaue to his Apostles, Math. 16.1….vntounto heretiques he gaue it not. Wherefore they that are without the Church, Math. 28.19.and oppose themselues against Christ, do but scatter his sheepe and flocke; without the Church baptize they cannot. Againe, Are heretiques Christians, or are they not? If they be Christians, Secundinus in eodem conci.wherefore remaine they not in Gods Church? If they be no Christians, how make they Christians? Or to what purpose shall those words of the Lord serue, He which is not with me, Math. 12.30.is against me; and, He which gathereth not with me▪ scattereth? Wherefore euident it is, that vponupon misbegotten children and the brood of Antichrist, without rebaptization the holy Ghost cannot descend. But none in this case so earnest as Cyprian; I know no baptizme but one, and that in the Church only; none without the Church, where he that doth cast out the Diuell, hath the Diuell; he doth examine about beleefe, whose lips and words do breath foorth a canker; the faithlesse doth offer the articles of faith▪ a wicked creature forgiueth wickednesse, in the name of Christ Antichrist signeth, he which is cursed of God blesseth, a dead carrion promiseth life, a man vnpeaceable giueth peace, a blasphemer calleth vpō the name of God, a prophane person doth exercise priesthood, a sacrilegious wretch doth prepare the Altar, and in the necke of all these that euill also commeth, the Eucharist a very Bishop of the Diuell doth presume to consecrate. All this was true, but not sufficient to prooue that heretiques were in no sort any part of the visible Church of Christ, and consequently their baptisme no baptisme. This opinion therefore was afterwards both condemned by a better aduised councell,In Concilio Niceno vide Hierony. dial. aduers. Luciferia. and also reuoked by the chiefest of the authors thereof themselues. What is it but onelyonly the selfe same error and misconceite, wherewith others being at this day likewise possest, they aske vsus where our Church did lurke, in what caue of the earth it slept, for so many hundreds of yeeres together before the birth of Martin Luther▪ As if we were of opinion that Luther did erect a new Church of Christ. No the Church of Christ which was from the beginning, is, and continueth vntounto the end. Of which Church all parts hauehave not bene alwayes equally sincere & sound. In the dayes of Abia it plainely appeareth that Iuda was by many degrees▪ more free from pollution then Israell, as that solemne oration sheweth wherein he pleadeth for the one against the other in this wise:2. Chron. 1…. O Ieroboam and all Israell heare you me▪ HaueHave ye not driuen away the Priests of the Lord, the sonnes of Aaron and the Leuits, and hauehave made you Priests like the people of nations? whosoeuer commeth to consecrate with a young bullocke and seuen Rammes, the same may be a Priest of them that are no Gods. But we belong vntounto the Lord our God, and hauehave not forsaken him; and the Priests the sonnes of Aaron minister vntounto the Lord eueryevery morning and eueryevery euening burnt offerings and sweete incense, and the bread is set in order vponupon the pure table, and the candlesticke of gold with the lamps therof to burne eueryevery euening; for we keepe the watch of the Lord our God, but ye hauehave forsaken him. In Saint Paules time the integritie of Rome was famous; Corinth many wayes reproued, they of Galatia much more out of square. In Saint Iohns time Ephesus and Smyrna in farre better state then Thyatira and Pergamus were. We hope therefore that to reforme our selues, if at any time we hauehave done amisse, is not to seuer our selues from the Church we were of before. In the Church we were, and we are so still. Other difference betweene our estate before and now, we know none but onelyonly such as we see in Iuda, which hauing some time beene idolatrous, became afterwards more soundly religious by renouncing idolatrie and superstition.Hos. 4.15. & 17. Ios. 24.15. If Ephraim be ioyned vntounto idoles, the counsell of the Prophet is, Let him alone. If Israell play the harlot, let not Iuda sinne. If it seeme euill vntounto you sayth Iosua to serue the Lord, choose you this day whom ye will serue, whether the Gods whom your fathers serued beyond the floud, or the Gods of the Amorites in whose land ye dwell; but I and mine house will serue the Lord. The indisposition therefore of the Church of Rome to reforme her selfe, must be no stay vntounto vsus from performing our duty to God; euen as desire of retaining conformity with them, could be no excuse if we did not performe that dutie. Notwithstanding so farre as lawfully we may, we hauehave held, and do hold fellowship with them. For euen as the Apostle doth say of Israell,Rom. 11.28. that they are in one respect enimies, but in another beloued of God: In like sort with Rome we dare not communicate concerning sundrie her grosse and grieuous abominations; yet touching those maine parts of Christian truth wherein they constantly still persist, we gladly acknowledge them to bee of the familie of Iesus Christ; and our hearty prayer vntounto God almighty is, that being conioyned so farre foorth with them, they may at the length, (if it be his will) so yeeld to frame and reforme themselues, that no distraction remaine in any thing, but that we all may with one heart and one mouth, glorifie God the father of our Lord and Sauiour, whose Church we are. As there are which make the Church of Rome vtterly no Church at all, by reason of so many, so greeuous errors in their doctrines: so we hauehave them amongst vsus, who vnderunder pretence of imagined corruptions in our discipline, do giuegive euen as hard a iudgement of the Church of England it selfe. But whatsoeuer either the one sort or the other teach, we must acknowledge euen heretikes themselues to be though a maimed part, yet a part of the visible Church. If an Infidell should pursue to death an heretique professing Christianitie, only for Christian profession sake: could we deny vntounto him the honor of martyrdome? Yet this honor all men know to be proper vntounto the Church. Heretikes therefore are not vtterly cut off from the visible Church of Christ. If the fathers do any where, as oftentimes they do, make the true visible Church of Christ and hereticall companies opposite, they are to be construed as separating heretikes not altogether from the company of beleeuers, but from the fellowship of sound beleeuers. For where profest vnbeleefe is, there can be no visible Church of Christ; there may be, where sound beliefe wanteth. Infidels being cleane without the Church, deny directly and vtterly reiect the very principles of Christianity; which heretikes embrace, and erre onelyonly by misconstruction; whereupon their opinions although repugnant indeed to the principles of Christian faith, are notwithstanding by them held otherwise, and maintained as most consonant thereunto. Wherfore being Christians in regard of the generall truth of Christ which they openly professe; yet they are by the fathers eueryevery where spokē of, as men cleane excluded out of the right belieuing Church by reason of their particular errors, for which all that are of a sound beleefe must needes condemne them. In this consideration the aunswere of Caluin vntounto Farell concerning the children of Popish parents doth seeme crased; Whereas sayth he, you aske our iudgement about a matter, Cal. Epist. 149.whereof there is doubt amongst you, whether ministers of our order professing the pure doctrine of the Gospell, may lawfully admit vntounto baptisme an infant whose father is a stranger vntounto our Churches, and whose mother hath fallen from vsus vntounto the papacie, so that both the parents are popish; thus we hauehave thought good to aunswere, namely that it is an absurd thing for vsus to baptise them, which cannot be reckoned members of our bodie. And sith Papists children are such, we see not how it should be lawfull to minister baptisme vntounto them. Sounder a great deale is the aunswere of the Ecclesiasticall Colledge of Geneua vntounto Knox, who hauing signified vntounto them, that himselfe did not thinke it lawfull to baptize bastards or the children of idolaters (he meaneth Papists) or of parsons excommunicate, till either the parents had by repentance submitted themselues vntounto the Church, or else their children being growne vntounto the yeares of vnderstanding should come and sue for their owne baptisme: For thus thinking sayth he, I am thought to bee ouer seuere, Epist. 283.and that not onelyonly by them which are Popish, but euen in their iudgements also who thinke themselues maintainers of the truth. Maister Knoxes ouer-sight herein they controlled. Their sentence was,Epist. 285. wheresoeuer the profession of Christianity hath not vtterly perished and beene exstinct, infants are beguiled of their right, if the common seale be denied them. Which conclusion in it selfe is sound, although it seemeth the ground is but weake whereupon they build it. For the reason which they yeeld of their sentence is this; The promise which God doth make to the faithfull concerning their seede, reacheth vntounto a thousand generations; it resteth not onelyonly in the first degree of descent. Infants therefore whose great graund fathers hauehave bene holy and godly, do in that respect belong to the bodie of the Church, although the fathers and graundfathers of whom they descend hauehave bene Apostates: Because the tenure of the grace of God which did adopt them three hundred years▪agoe and more in their auncient predecessors, cannot with iustice be defeated and broken off by their parents imp…etie comming betweene. By which reason of theirs, although it seeme that all the world may be baptised, in as much as no man liuing is a thousand descents remoued from Adam himselfe; yet we meane not at this time either to vphold or to ouerthrow it: onelyonly their alleaged conclusion we embrace, so it be construed in this sort, That for as much as men remaine in the visible Church, till they vtterly renounce the profession of Christianity; we may not deny vntounto infants their right by withholding from them the publike signe of holy baptisme, if they be borne where the outward acknowledgement of Christianity is not cleane gone and extinguished. For being in such sort borne, their parents are within the Church, and therefore their birth doth giuegive them interest and right in baptisme. Albeit not euerie error and fault, yet heresies and crimes which are not actually repented of and forsaken, exclude quite and cleane from that saluation, which belongeth vntounto the misticall body of Christ; yea they also make a separation from the visible sound Church of Christ; altogether from the visible Church neither the one nor the other dothe seuer. As for the act of excommunication, it neither shutteth out from the misticall, nor cleane from the visible, but only from fellowship with the visible in holy duties. With what congruity then doth the Church of Rome deny, that her enemies, whom she holdeth alwayes for heretikes, do at all appertaine to the Church of Christ; when her owne do freely grant, that albeit the Pope (as they say) cannot teach heresie nor propound error, he may notwithstanding himselfe worship idols, thinke amisse concerning matters of faith, yea giuegive himselfe vntounto acts diabolicall, euen being Pope? How exclude they vsus from being any part of the Church of Christ vnderunder the colour and pretence of heresie, when they cannot but graunt it possible euen for him to be as touching his owne personal perswasion hereticall, who in their opinion not only is of the Church, but holdeth the chiefest place of authority ouer the same? But of these things we are not now to dispute. That which already we hauehave set downe, is for our present purpose sufficient. By the Church therefore in this question we vnderstand no other then onelyonly the visible Church. For preseruation of Christianity there is not any thing more needfull, then that such as are of the visible Church, hauehave mutuall fellowship and societie one with another. In which consideration, as the maine body of the sea being one, yet within diuers precincts hath diuers names; so the Catholike Church is in like sort deuided into a number of distinct societies, eueryevery of which is termed a Church within it selfe. In this sense the Church is alwaies a visible society of men; not an assembly, but a society. For although the name of the Church be giuen vntounto Christian assemblies, although any multitude of Christian men cōgregated may be termed by the name of a Church; yet assemblies properly are rather things that belong to a Church. Men are assembled for performance of publike actiōs; which actions being ended, the assembly dissolueth it selfe and is no longer in being; wheras the Church which was assembled, doth no lesse continue afterwards then before.Tertul. exhort. ad castit, vbi tre…, Ecclesia est, licet laici. Where but three are, and they of the laity also, sayth Tertullian, yet there is a Church, that is to say, a Christian assembly. But a Church, as now we are to vnderstand it, is a society, that is a number of men belonging vntounto some Christian fellowship, the place and limites whereof are certaine. That wherein they hauehave communion, is the publike exercise of such duties as those mentioned in the Apostles acts,Act. 2.47. Instruction, Breaking of bread, and Prayers. As therefore they that are of the misticall body of Christ, hauehave those inward graces and vertues, whereby they differ from all others which are not of the same body; againe whosoeuer appertaine to the visible body of the Church, they hauehave also the notes of externall profession, whereby the world knoweth what they are: after the same manner euen the seuerall societies of Christian men, vntounto eueryevery of which the name of a Church is giuen with addition betokening seuerally, as the Church of Rome, Corinth, Ephesus, England, and so the rest, must bee indued with correspondent generall properties belonging vntounto them, as they are publique Christian societies. And of such properties common vntounto all societies Christian, it may not be denied, that one of the very chiefest is Ecclesiasticall Politie. Which word I therefore the rather vse, because the name of gouernement as commonly men vnderstand it in ordinary speech, doth not comprise the largenes of that whereunto in this question it is applied. For when we speake of gouernment, what doth the greatest part conceiue thereby, but onelyonly the exercise of superiority peculiar vntounto rulers and guides of others? To our purpose therefore the name of Church-politie will better serue, because it conteineth both gouernement, and also whatsoeuer▪ besides belongeth to the ordering of the Church in publique. Neither is any thing in this degree more necessarie then Church politie, which is a forme of ordering the publique spirituall affaires of the Church of God.

2 But we must note,VVhether it be necessarie that some particular forme of Church-poli…y be set downe in Scripture… sith the things that belong particularly vntounto any such forme, are not of necessitie to saluation▪ Tertul. … ha… bitu mul. Aemuli sint necesse est, quae Dei non sunt. that he which affirmeth speech to bee necessary amongest all men throughout the world, doth not thereby import that all men must necessarily speake one kind of language. Euen so the necessitie of politie and regiment in all Churches may be held, without holding any one certaine forme to bee necessarie in them all. Nor is it possible that any forme of politie, much lesse of politie Ecclesiasticall, should bee good, vnlesse▪ God himselfe bee author of it. Those things that are not of God (sayth Tertullian) they can hauehave no other then Gods aduersarie for their author. Be it whatsoeuer in the Church of God, if it bee not of God, wee hate it. Of God it must bee, either as those things sometime were, which God supernaturally reuealed and so deliuered them vntounto Moses for gouernement of the common wealth of Israell; or else as those thinges which men finde out by helpe of that light, which God hath giuen them vntounto that ende. The verie lawe of nature it selfe, which no man can deny but God hath instituted, is not of God, vnlesse that be of God,Rom. 2.15. Lactan. lib. 6. ca. 8. Ille legi… huius inuentor, disceptator, lator▪ Cic. T … ▪ de … whereof God is the author as well this later way as the former. But for as much as no forme of Church-politie is thought by them to be lawfull, or to bee of God, vnlesse God be so the author of it, that it bee also set downe in Scripture; they should tell vsus plainely, whether their meaning be, that it must be there set downe in whole or in part. For if wholly, let them shewe what one forme of politie euer was so. Their owne to be so taken out of Scripture they will not affirme; neither denie they that in part, euen this which they so much oppugne is also from thence taken. Againe they should tell vsus, whether onelyonly that be taken out of Sripture, which is actually and particularly there set downe; or else that also, which the generall principles and rules of Scripture potentially conteine. The one way they cannot as much as pretend, that all the partes of their owne discipline are in scripture; and the other way their mouthes are stopped, when they would pleade against all other formes besides their owne; seeing the generall principles are such▪ as do not particularly prescribe any one, but sundry may equally be consonant vntounto the generall axiomes of the Scripture. But to giuegive them some larger scope, and not to close them vp in these streights▪ let their allegations bee considered, wherewith they earnestly bend themselues against all, which deny it necessarie that any one complete forme of Church▪politie should bee in Scripture. First therefore whereas it hath beene told them, that matters of faith, and in generall matters necessarie vntounto saluation,Two things misliked, the one, that we distinguish matters of discipline or Church-gouern…nt from matters of faith and necessarie vntounto saluation … the other, that we are iniurious to the Scripture of God? … abridging the large and rich content… thereof. Their words are these: You which distinguish betweene these, and say that matter of faith and necessarie vntounto saluation may not be tolera… in the Church, vnlesse they be expressely conteined in the word of God, or manifestly gathered; but that ceremonies, order, d…scipline, gouernment in the Church, may not be receiued against the word of God, and consequently may be receiued, if there be no word against them, although there be none for them; you (I say) distinguishing or diuiding after this sort, do proue your selfe an euill diuider. Although matters of discipline and kind of gouernement were not matters necessary to saluation and of faith. It is no small iniurie which you do vntounto the word of God to pin it in so narrow roome, as that it should be able to dir…ct … in the principall points of our religion, or as though the substance of religion or some rude and vnfashioned matter of building of the Church were v…tered in them▪ and th…e thing… were left out that should pertaine to the forme and fashion of it, or as if there were in the scriptures onelyonly to couer the Churches nakednesse and not also cha…nes▪ and bracelets, and rings, and other iewels to adorne her and set her out▪ or that to conclude, these were sufficient to quench her thirst and kill her hunger, but not to minister vntounto her a more liberall, and (as it were) a more delitious and dainty dyes. Those things you seeme to say, when you say that matters necessary to saluation and of faith are contained in scripture▪ especially when you oppose these things to ceremonies, order, discipline, and gouernement. T. C. lib. 1 p. 16. are of a different nature from Ceremonies, order, and the kind of Church gouernement▪ that the one are necessarie to bee expressely contained in the word of God, or else manifestly collected out of the same, the other not so; that is necessarie not to receiue the one▪ vnlesse there be some thing in Scripture for them, the other free, if nothing against them may thence bee alleaged: although there do not appeare any iust or reasonable cause to reiect or dislike of this, neuerthelesse as it is not easie to speake to the contentation of mindes exulcerated in themselues, but that somewhat there will bee alwayes which displeaseth, so herein for two things we are reprooued; the first is misdistinguishing, because matters of discipline and Church▪gouernement are (as they say) matters necessary to saluation and of faith, whereas we put a difference betweene the one and the other; our second fault is iniurious dealing with the Scripture of God, as if it conteined onelyonly the principall points of religion, some rude and vnfashioned matter of building the Church, but had left out that which belongeth vntounto the forme and fashion of it; as if there were in the Scripture no more then only to couer the Churches nakednesse, and not chaines, bracelets, rings, iewels to adorne her; sufficient to quench her thirst, to kill her hunger, but not to minister a more liberall and (as it were) a more delitious and dainty dyet. In which case our apologie shall not need to be very long.

That matters of discipline are different from matters of faith and saluation, and that they them selues so teach which are our reproouers.3 The mixture of those things by speech, which by nature are diuided, is the mother of all error. To take away therefore that error which confusion breedeth distinction is requisite. Rightly to distinguish is by conceipt of minde to seuer thinges different in nature, and to discerne wherein they differ. So that if wee imagine a difference where there is none, because wee distinguish where wee should not, it may not bee denied that wee misdistinguish. The onelyonly tryall whether wee do so, yea or no, dependeth vponupon comparison betweene our conceipt and the nature of thinges conceiued. Touching matters belonging vntounto the Church of Christ this wee conceiue, that they are not of one sute. Some things are meerely of faith, which things it doth suffice that wee knowe and beleeue: some things not onelyonly to bee knowne, but done, because they concerne the actions of men. Articles about the Trinitie are matters of meere faith, and must bee belieued. Precepts concerning the workes of charitie, are matters of action, which to knowe, vnlesse they bee practised, is not enough. This beeing so cleare to all mens vnderstanding, I somewhat maruaile that they especially should thinke it absurde to oppose Church-gouernement a plaine matter of action vntounto matters of faith,T. C. lib. 2. pag. 1. We offer to shewe the discipline to be a part of the Gospell. And againe pag. 5. … speake of the discipline as of a part of the Gospell. If the discipline be one part of the Gospell, what other part can they assigne but doctrine, to answer in diuision to the discipline? who know that themselues deuide the Gospell into Doctrine and Discipline. For if matters of discipline be rightly by them distinguished from matters of doctrine, why not matters of gouernmēt by … as reasonably set against matters of faith? Do not they vnderunder doctrine comprehend the same which we intend by matters of faith? Do not they vnderunder discipline comprise the regiment of the Church? When they blame that in vsus, which themselues followe, they giuegive men great cause to doubt that some other thing then iudgement doth guide their speech. What the Church of God standeth bound to knowe or do, the same in part nature teacheth. And because nature can teach them but onelyonly in part, neither so fully, as is requisite for mans saluation; nor so easily, as to make the way plaine and expedite enough, that many may come to the knowledge of it and so be saued; therefore in Scripture hath God both collected the most necessarie things, that the Schoole of nature teacheth vntounto that end; and reuealeth also whatsoeuer we neither could with safety bee ignorant of, nor at all be instructed in but by supernaturall reuelation from him. So that Scripture conteining all things that are in this kind any way needfull for the Church, and the principall of the other sort, this is the next thing wherewith we are charged as with an errour: we teach that whatsoeuer is vntounto saluation termed necessarie by way of excellencie, whatsoeuer it standeth all men vppon to knowe or do that they may be saued, whatsoeuer there is whereof it may truely be sayd, This not to beleeue is eternall death and damnation, or, This eueryevery soule that will liue must duly obserue, of which sort the Articles of Christian faith, and the Sacraments of the Church of Christ are; all such things if Scripture did not comprehend, the Church of God should not bee able to measure out the length and the breadth of that way wherein for euer she is to walke. Heretiques and Schismatiques neuer ceasing, some to abridge, some to enlarge, all to peruert and obscure the same. But as for those things that are accessorie hereunto, those things that so belong to the way of saluation, as to alter them is no otherwise to chaunge that way, then a path is chaunged by altering onelyonly the vppermost face thereof, which be it layd with grauell, or set with grasse, or paued with stone, remaineth still the same path; in such things because discretion may teach the Church what is conuenient, we hold not the Church further tied herein vntounto Scripture, then that against Scripture nothing be admitted in the Church, least that path which ought alwayes to be kept euen, do thereby come to be ouer-growne with brambles and thornes. If this be vnsound, wherein doth the point of vnsoundnesse lye? It is not that we make some things necessarie, some things accessorie and appendent onelyonly.Matth. 23.23. For our Lord and Sauiour himselfe doth make that difference, by termin… iudgement, and merciemercy, and fidelitie, with other things of like nature, the greater and waightier matters of the lawe. Is it then in that wee account Ceremonies (wherein wee do not comprise Sacraments, or any other the like substantiall duties in the exercise of Religion, but onelyonly such externall rites as are vsually annexed vntounto Church-actions,) is it an ouersight, that we recken these thinges and aThe gouernement of the Church of Christ graunted by Fennar himselfe, to be though a matter of great moment, yet not of the substance of religion. Against D▪ Bridges. pag. 121. if it be Fennar which was the author of that Booke.matters of gouernement in the number of things accessorie, not things necessarie in such sort as hath beene declared? Let them which therefore thinke vsus blameable, consider well their owne words. Do they not plainely compare the one vntounto garments which couer the body of the Church, the other vntounto rings, braslets, and iewels that onelyonly adorne it; the one to that food which the Church doth liue by, the other to that which maketh her dyet liberall, daintie, and more delitious? Is dainty fare a thing necessary to the sustenance, or to the clothing of the body rich attire? If not, how can they vrge the necessity of that which themselues resemble by things not necessary? Or by what construction shall any man liuing be able to make those comparisons true, holding that distinction vntrue, which putteth a difference betweene things of externall regiment in the Church, and things necessarie vntounto saluation?

That we doe not take from Scripture any thing which may be thereunto giuen with soundnesse of truth: Arist. pol. li. 1. cap. 8. & Plato in Menex. Arist. lib. 3. de Anima. cap. 45.4 Now as it can be to nature no iniury, that of her we say the same which diligent beholders of her workes hauehave obserued, namely, that she prouideth for all liuing creatures nourishment which may suffice, that she bringeth foorth no kind of creature whereto she is wanting in that which is needfull; although we do not so farre magnifie her exceeding bountie, as to affirme that she bringeth into the world the sonnes of men adorned with gorgeous attire, or maketh costly buildings to spring vp out of the earth for them: So I trust that to mention what the Scripture of God leaueth vntounto the Churches discretion in some things, is not in any thing to impaire the honour which the Church of God yeeldeth to the sacred scriptures perfection. Wherein seeing that no more is by vsus maintained, then onelyonly that scripture must needs teach the Church whatsoeuer is in such sort necessarie as hath bene set downe; and that it is no more disgrace for scripture to hauehave left a number of other things free to be ordered at the discretion of the Church, then for nature to hauehave left it vntounto the wit of man to deuise his owne attire, and not to looke for it as the beasts of the field hauehave theirs: If neither this can import, nor any other proofe sufficient be brought foorth, that we either will at any time or euer did affirme the sacred Scripture to comprehend no more then onelyonly those bare necessaries; if we acknowledge that as well for particular application to speciall occasions, as also in other manifold respects infinite treasures of wisedome are ouer and besides aboundantly to be found in the holy Scripture; yea that scarcely there is any noble part of knowledge, worthie the minde of man, but from thence it may hauehave some direction and light; yea that athough there bee no necessitie it should of purpose prescribe any one particular for… of Church-gouernement, yet touching the manner of gouerning in generall, the precepts that Scripture setteth downe are not few, and the examples many which it proposeth for all Church-gouernors, euen in particularities to followe; yea that those things finally which are of principall waight in the verie particular forme of Church-politie, (although not that forme which they imagine, but that which we against them vphold) are in the selfe same Scriptures conteined: if all this bee willingly graunted by vsus, which are accused to pinne the word of God in so narrow roome, as that it should bee able to direct vsus 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 eueryevery man liuing to erre,Their meaning who first did plea…e against the politie of the Church of England, vrging that Nothing ought to be established in the Church, which is not commaunded by the word of God: and what scripture they thought they might ground this assertion vponupon. 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 onelyonly 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 vntounto 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,Deut. 4.2. & Deut. 12.32. VVhatsoeuer I commaund you take heed you do it… thou shalt put nothing thereto, nor take ough… therefrom. kneeling at the other; obseruing of festiuall dayes moe then onelyonly 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 onelyonly stroke of that axiome to hauehave 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 vntounto men is most worthily counted ha…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 vsus vponupon 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,The same assertion we cannot hold, without doing wrong vntounto all Churches. 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 vsus to giuegive 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 vsus to condemne were rashnesse. Let the Church of God euen in the time of our Sauior Christ serue for example vntounto all the rest. In their domesticall celebration of the passeouer,Ioh. …3. which supper they deuided (as it were) into two courses, what Scripture did giuegive commaundement that betweene the first and the second, he that was Chiefe should put off the residue of his garments,Caenatorium: de▪ qu… Math. 22.12. Ibi de caenatori… nu…tiali. and keeping on his feast-robe onelyonly, wash the feete of them that were with him? What Scripture did command them neuer to lift vp their hands vnwasht in prayer vntounto 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 eueryevery 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.Act. 2. 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.

A shift to maintaine that. Nothing ought to be established in the Church, which is not commanded in the word of God; Namely that commandements are of two sorts▪ and that all things lawfull in the Church are commanded, if not by speciall precepts, yet by generall rules in the word. 1. Cor. 10.32. 1. Cor. 14.40. 1. Cor. 14 26. Rom. 14.6.7.7 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 eueryevery 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, onelyonly 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 onelyonly not against, but by and according to the word of God. The rules are these, Nothing scandalous or offensiue vntounto any, especially vntounto the Church of God; All things in order and with seemelinesse; All vntounto 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 onelyonly 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 hauehave sinned, as now by not obseruing them.T. C. l. 1. p. 35. 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 to Ierusalem; the erecting of Pulpets & Chaires to teach in; the order of buriall, the rites of mariage, with such like, being matters appertaining to the Church, yet are not any where prescribed in the law, but were by the Churches discretion instituted? What then shall we thinke? Did they hereby adde to the law, and so displeas… God by that which they did? None so hardly perswaded of them. Doth their law deliuer vntounto thē the self same general rules of the apostle, that framing therby their orders they might in that respect cleare thēselues frō doing amisse? S. Paule would then of likelihood hauehave cited them out of the Law, which we see he doth not. The truth is, they are rules and Canons of that law, which is written in all men hearts; the Church had for euer no lesse then now stood bound to obserue them, whether the Apostle had mentioned them or no. Seeing therefore those Canons do bind as they are edicts of nature, which the Iewes obseruing as yet vnwritten, and thereby framing such Church-orders as in their lawe were not prescribed, are notwithstanding in that respect vnculpable; it followeth that sundry things may be lawfully done in the Church, so as they be not done against the Scripture, although no Scripture do commaund them, but the Church only following the light of reason, iudge them to be in discretion meete. Secondly vntounto our purpose and for the question in hand, whether the commaundements of God in Scripture be generall or speciall, it skilleth not. For if being particularly applied, they hauehave in regard of such particulars a force constraining vsus to take some one certaine thing of many, and to leaue the rest, whereby it would come to passe, that any other particular but that one being established, the generall rules themselues in that case would be broken; then is it vtterly impossible that God should leaue any thing great or small free for the Church to establish or not. Thirdly if so be they shall graunt, as they cannot otherwise do, that these rules are no such lawes as require any one particular thing to be done; but serue rather to direct the Church in all things which she doth, so that free and lawfull it is to deuise any Ceremony, to receiue any order, and to authorize any kind of regiment, no speciall commandement being thereby violated, and the same being thought such by them to whom the iudgement thereof appertaineth, as that it is not scandalous, but decent, tending vntounto edification, and setting forth the glory of God, that is to say agreeable vntounto the generall rules of holy Scripture; this doth them no good in the world for the furtherance of their purpose. That which should make for them, must proue that men ought not to make lawes for Church regiment, but onelyonly keepe those lawes which in Scripture they find made. The plaine intent of the booke of Ecclesiasticall discipline is to shew, that men may not deuise lawes of Church gouernment; but are bound for euer to vse and to execute only those, which God himselfe hath already deuised and deliuered in the Scripture. The selfe same drift the Admonitioners also had, in vrging that nothing ought to be done in the Church according vntounto any lawe of mans deuising, but all according to that which God in his word hath commanded. Which not remembring, they gather out of Scripture generall rules to bee followed in making lawes; and so in effect they plainely graunt, that we our selues may lawfully make lawes for the Church, and are not bound out of Scripture onelyonly to take lawes already made, as they meant who first alleaged that principle whereof we speake. One particular platforme it is which they respected, and which they labored thereby to force vponupon all Churches; whereas these generall rules do not let, but that there may well enough be sundrie. It is the particular order established in the Church of England, which thereby they did intend to alter, as being not commanded of God; whereas vntounto those generall rules they know we do not defend that we may hold any thing vncomfortable. Obscure it is not what meaning they had, who first gaue out that graund axiome: and according vntounto that meaning it doth preuaile farre and wide with the fauourers of that part. Demaund of them, wherefore they conforme not themselues vntounto the order of our Church, and in eueryevery particular their answer for the most part is, We find no such thing commaunded in the word. Whereby they plainely require some speciall commaundement for that which is exacted at their hands, neither are they content to hauehave matters of the Church examined by generall rules and Canons. As therefore in controuersies betweene vsus and the Church of Rome, that which they practise is many times euen according to the very grosnesse of that which the vulgar sort conceiueth; when that which they teach to maintaine it is so nice and subtle, that hold can very hardly be taken thereupon; in which cases we should do the Church of God small benefite, by disputing with them according vntounto the finest points of their darke conueyances, and suffering that sense of their doctrine to go vncontrolled, wherein by the common sort it is ordinarily receiued and practised: So considering what disturbance hath growne in the Church amongst our selues, and how the authors thereof do commonly build altogether on this as a sure foundation, Nothing ought to be established in the Church which in the word of God is not commanded; were it reason that we should suffer the same to passe without controulement, in that currant meaning whereby eueryevery where it preuaileth, and still till some strange construction were made thereof, which no man would lightly hauehave thought on but being driuen thereunto for a shift?

8 The last refuge in maintaining this position,Another aunswere in defence of the former assertion, whereby the meaning thereof is opened in this sort. All Church orders must be commaunded in the word, that is to say, grounded vponupon the word, and made according at the leastwise vntounto the generall rules of holy Scripture. As for such things as are found out by any starre or light of reason, and are in that respect receiued so they be not against the word of God, all such things it holdeth vnlawfully receiued. is thus to conster it; Nothing ought to be established in the Church, but that which is commaunded in the word of God; that is to say, All Church-orders must be grounded vponupon the word of God, in such sort grounded vponupon the word, not that being found out by some starre or light of reason, or learning, or other helpe, they may be receiued, so they be not against the word of God; but according at least wise vntounto the generall rules of Scripture they must bee made. VVhichWhich is in effect as much as to say, We knowe not what to say well in defence of this position; and therefore least we should say it is false, there is no remedie but to say that in some sense or other it may be true, if we could tell howe. First that Scholie had neede of a very fauourable Reader and a tractable, that should thinke it plaine construction, when to be commaunded in the word and grounded vponupon the word are made all one. If when a man may liue in the state of Matrimonie, seeking that good thereby which nature principally desireth,Arist. polit. 1. 1. Cor. 7. he make rather choyce of a contrarie life in regard of Saint Paules iudgement; that which hee doth is manifestly grounded vppon the word of God, yet not commaunded in his word, because without breach of any commaundement hee might do otherwise. Secondly whereas no man in iustice and reason can be reproued, for those actions which are framed according vntounto that knowne will of God, whereby they are to bee iudged; and the will of God which wee are to iudge our actions by, no sound Diuine in the world euer denied to bee in parte made manifest euen by light of nature and not by scripture alone; if the Church being directed by the former of these two, (which God hath giuen who gaue the other, that man might in different sort be guided by them both,) if the Church I say do approue and establish that which thereby it iudgeth meete, and findeth not repugnant to any word or syllable of holy scripture, who shall warrant our presumptuous boldnes controwling herein the Church of Christ? But so it is, the name of the light of nature is made hatefull with men; the starre of Reason and learning, and all other such like helps, beginneth no otherwise to be thought of, then if it were an vnluckie Comet, or as if God had so accursed it, that it should neuer shine or giuegive light in things concerning our dutie any way towardes him, but be esteemed as that starre in the Reuelation called wormewood, Apoc. 8.10.which beeing fallen from heauen, maketh riuers and waters in which it falleth so bitter, that men tasting them dye thereof. A number there are, who thinke they cannot admire as they ought the power and authoritie of the worde of God, if in things diuine they should attribute any force to mans reason. For which cause they neuer vse reason so willingly as to disgrace reason. Their vsuall and common discourses are vntounto this effect.1. Cor. 2.14. 1. The naturall man perceiueth not the thinges of the spirit of God: for they are foolishnesse vntounto him; neither can he knowe them, because they are spiritually discerned. Col. 2.….2. It is for nothing that Saint Paule giueth charge to beware of Philosop…ie, that is to say, such knowledge as men by naturall reason attaine vntounto. 3. Consider them that hauehave from time to time opposed themselues against the Gospell of Christ, and most troubled the Church with Heresie. HaueHave they not alwayes bene great admirers of humane reason? Hath their deepe and profound skill in secular learning, made them the more obedient to the truth, and not armed them rather against it? 4. They that feare God will remember how heauie his sentences are in this case; I will destroy the wisdome of the wise, 1. Cor. 1.19.and will cast away the vnderstanding of the prudent. Where is the wise? Where is the Scribe? Where is the disputer of this world? Hath not God made the wisedome of this world foolishnesse? Seeing the world by wisedome knewe not God in the wisedome of God, it pleased God by the foolishnesse of preaching to saue beleeuers. 5. The word of God in it selfe is absolute, exact, and perfect. The word of God is a two edged sword: as for the weapons of naturall reason, they are as the armour of Saule, rather cumbersome about the souldier of Christ then needefull. They are not of force to doe that, which the Apostles of Christ did by the power of the holy Ghost. My preaching, therefore sayth Paule, hath not bene in the intising speech of mans wisedome, but in plaine euidence of the spirit and of power; 1. Cor. …that your faith might not bee in the wisedome of men, but in the power of God. 6. If I beleeue the Gospell, there needeth no reasoning about it to perswade mee: If I doe not beleeue, it must bee the spirit of God, and not the reason of man, that shall conuert my heart vntounto him. By these and the like disputes an opinion hath spread it selfe very farre in the world, as if the way to bee ripe in faith, were to bee rawe in wit and iudgement; as if reason were an enemie vntounto religion, childish simplicitie the mother of ghostly and diuine wisedome. The cause why such declamations preuaile so greatly, is for that men suffer themselues in two respects to bee deluded; one is that the wisedome of man being debased, either in comparison with that of God, or in regard of some speciall thing exceeding the reach and compasse thereof, it seemeth to them (not marking so much) as if simply it were condemned: an other, that learning, knowledge, or wisdome falsely so tearmed, vsurping a name wherof they are not worthy, and being vnderunder that name controlled, their reproofe is by so much the more easily misapplied, and through equiuocation wrested against those things wherunto so pretious names do properly and of right belong. This duly obserued, doth to the former allegations it selfe make sufficient answere. Howbeit for all mens plainer and fuller satisfaction, first concerning the inhabilitie of reason to search out and to iudge of things diuine; if they be such as those properties of God, and those duties of men towards him, which may be conceiued by attentiue consideration of heauen and earth; we know that of meere natural men, the Apostle testifieth,Rom. 1.21. how they knew both God, and the lawe of God. Other things of God there be,verse 31. which are neither so found, nor though they be shewed, can euer be approued without the speciall operation of Gods good grace & spirit. Of such things sometime spake the Apostle S. Paul, declaring how Christ had called him to be a witnesse of his death and resurrection from the dead, according to that which the Prophets and Moses had foreshewed. Festus a meere naturall man, an Infidell, a Romane, one whose eares were vnacquainted with such matter, heard him, but could not reach vntounto that whereof he spake; the suffering and the rising of Christ frō the dead▪ he reiecteth as idle superstitious phancies not worth the hearing.Act. 25.19. The Apostle that knew them by the spirit, & spake of them with power of the holy Ghost,Act. 26.24. seemed in his eyes but learnedly mad. Which example maketh manifest what elswhere the same Apostle teacheth, namely that nature hath need of grace;1. Cor. 2.14. wherunto I hope we are not opposite, by holding that grace hath vse of nature. 2. Philosophie we are warned to take heed of: Not that Philosophie, which is true and sound knowledge attained by naturall discourse of reason; but that Philosophie which to bolster heresie or error, casteth a fraudulent shew of reason vpō things which are indeed vnreasonable, and by that meane as by a stratagem spoileth the simple which are not able to withstād such cunning. Take heed least any spoile you through philosophie and vain deceit. He that exhorteth to beware of an enemies policie,Col. 2.8. doth not giuegive counsell to be impolitique; but rather to vse all prouident foresight and circumspection, least our simplicitie be ouerreacht by cunning sleights. The way not to be inueigled by them that are so guilefull through skill, is thorowly to be instructed in that which maketh skilfull against guile, and to be armed with that true and sincere philosophy, which doth teach, against that deceiptfull and vaine, which spoileth. 3. But many great Philosophers hauehave bene very vnsound in beliefe. And many sound in beliefe, hauehave bene also great Philosophers. Could secular knowledge bring the one sort vntounto the louelove of Christian faith? Nor Christian faith the other sort out of louelove with secular knowledge. The harme that heretiques did, they did it vntounto such, as were vnable to discerne betweene sound and deceiptfull reasoning; and the remedie against it, was euer the skill which the auncient Fathers had to discrie and discouer such deceipt. In so much that Cresconius the heretique complained greatly of S. Augustine, as being too full of logicall subtilties. Heresie preuaileth onelyonly by a counterfeit shewe of reason; whereby notwithstanding it becommeth inuincible, vnlesse it be conuicted of fraude by manifest remonstrance, clearely true, and vnable to be withstood. When therefore the Apostle requireth habilitie to conuict Heretiques, can we thinke he iudgeth it a thing vnlawfull,Tit. 1.9.11. and not rather needfull to vse the principall instrument of their conuiction, the light of reason? It may not be denied but that in the Fathers writings there are sundrie sharpe inuectiues against Heretiques, euen for their very philosophicall reasonings. The cause wherof Tertullian confesseth, not to hauehave bene any dislike conceiued against the kinde of such reasonings, but the end.Tertul. de Resur. carnis. We may (saith hee) euen in matters of God, be made wiser by reasons drawne from the publique perswasions which are grafted in mens mindes, so they be vsed to further the truth, not to bo…ster error; so they make with, not against that which God hath determined. For there are some things euen knowne by nature, as the immortalitie of the soule vntounto many, our God vntounto all▪ I will therfore my selfe also vse the sentence of some such as Plato, pronouncing eueryevery soule immortall. I my selfe too will vse the secret acknowledgement of the cōmunaltie, bearing record of the God of Gods. But when I heare men alleage, That which is dead is dead; and, while thou art aliue be aliue; and, After death an end of all euen of death it selfe: then will I call to minde both that the heart of the people with God is accounted dust, and that the very wisdome of the world is pronounced folly. If then an heretique flye also vntounto such vitious popular and secular conceipts, my answere vntounto him shalbe; Thou heretique auoyd the heathen; although in this ye be one, that ye both bely God; yet thou that doest this vnderunder the name of Christ, differest frō the heathen, in that thou seemest to thy selfe a christiā. Leaue him therfore his conceits, seeing that neither will he learne thine. Why doest thou hauing sight, trust to a blinde guide, thou which hast put on Christ, take raiment of him that is naked? If the Apostle hauehave armed thee, why doest thou borrow a straungers shield? Let him rather learne of thee to acknowledge, then thou of him to renounce the resurrection of the flesh. In a word▪ the Catholique Fathers did good vntounto all by that knowledge, whereby heretiques hindering the truth in many, might hauehave furthered therwith themselues, but that obstinately following their owne ambitious or otherwise corrupted affections, in stead of framing their wills to maintaine that which reason taught, they bent their wits to finde how reason might seeme to teach that which their wills were set to maintaine. For which cause the Apostle saith of them iustly,Tit. 3.11. that they are for the most part foreign, men condemned euen in and of themselues. For though they be not all perswaded that it is truth which they withstand; yet that to be error which they vphold, they might vndoubtedly the sooner a great deale attaine to know, but that their studie is more to defend what once they hauehave stood in, then to finde out sincerely and simply what truth they ought to persist in for euer. 4. There is in the world no kinde of knowledge, whereby any part of truth is seene, but wee iustly account it pretious; yea that principall truth, in comparison whereof all other knowledge is vile, may receiue from it some kinde of light. Whether it be that Egyptian and Chaldaean wisedome Mathematicall, wherewith Moses and Daniell were furnished;Act. 7.22. or that naturall, morall, and ciuill wisedome, wherein Salomon excelled all men;Dan. 1.17. 1. King. 4.29.30 or that rationall and oratoriall wisedome of the Graecians, which the Apostle Saint Paul brought from Tarsus; or that Iudaicall;Act. 22.3 which he learned in Ierusalem sitting at the feete of Gamaliell; to detract frō the dignitie therof, were to iniurie euen God himselfe, who being that light which none can approch vntounto, hath sent out these lights wherof we are capable, euē as so many sparkls resēbling the bright foūtain from which they rise. But there are that beare the title of wise men and Scribes, and great disputers of the world, and are nothing indeede lesse then what in shewe they most appeare. These being wholly addicted vntounto their owne willes, vse their wit, their learning, and all the wisedome they hauehave, to maintaine that which their obstinate hearts are delighted with▪ esteeming in the phrentique error of their mindes, the greatest madnesse in the world to be wisedome, and the highest wisdom foolishnes. Such were both Iewes and Graecians, which professed the one sort legall, and the other secular skill, neither induring to bee taught the mystery of Christ: vntounto the glory of whose most blessed name, who so studie to vse both their reason and all other gifts as wel which nature as which grace hath indued thē with▪ let them neuer doubt but that the same God, who is to destroy & confound vtterly that wisdome falsely so named in others, doth make reckoning of them as of true Scribes,Matth. 13.52. Scribes by wisdome instructed to the kingdome of heauen, not Scribes against that kingdome hardned in a vaine opinion of wisdom, which in the end being proued folly, must needs perish, true vnderstāding, knowledge, iudgemēt & reason, continuing for euermore. 5. VntoUnto the word of God, being in respect of that end for which God ordeined it, perfect, exact, and absolute in it selfe, we do not adde reason as a supplemēt of any maime or defect therin, but as a necessary instrument, without which we could not reape by the scriptures perfection, that fruite & benefite which it yeeldeth. The word of God is a two edged sword,Hebr. 4.12. but in the hāds of reasonable men; & reason as the weapon that slewe Goliath, if they be as Dauid was that vse it. Touching the Apostles, hee which gaue them from aboue such power for miraculous confirmation of that which they taught, indued, thē also with wisdom frō aboue to teach that which they so did confirme. Our Sauiour made choise of 12▪ simple & vnlearned men, that the greater their lack of natural wisdom was, the more admirable that might appeare, which God supernaturally indued thē with frō heauen. Such therfore as knew the poore & silly estate wherin they had liued, could not but wonder to heare the wisdome of their speech, & be so much the more attentiue vntounto their teaching. They studied for no toong they spake withall; of thēselues they were rude & knew not so much as how to premeditate, the spirit gaue them speech & eloquēt v…terance. But because with S. Paul it was otherwise then with the rest, in as much as he neuer conuersed with Christ vpō 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 thē so willing to heare him, & him so able to perswade thē, wheras the rest of th' Apostles preuailed, because God was with them, & by miracle frō heauen confirmed his word in their mouthes. They were mightie in deeds: As for him, being absēt his writings had some force, in presence his power not like vntounto theirs. In summe, cōcerning his preaching, their very by word was, foreign,…. Cor. 10.10. Addle speech, Emptie talke. His writings full of great words, but in the power of miraculous operatiōs his presence not like the rest of the Apostles. Hereupon it riseth, that S. Paul was so often driuen to make his apologies. Herevpō 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,1. Cor. 2.4. 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 demonstratiō 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 thē 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 eueryevery 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,Act. 18.…1. v. 4. the one humane, the other diuine. Either S. Paul did onelyonly 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 onelyonly 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 reasō hauehave thought, that if he were sent of God as wel as they, God would not hauehave furnished thē & not him with the power of the holy Ghost? Might not a great part of them being simple happily hauehave feared, least their assent had bene cunningly gotten vntounto his doctrine, rather through the weaknes of their owne wits, thē 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 hauehave their faith strongly built vponupon the euidence of Gods own miraculous approbatiō, & they whō he had cōuerted should hauehave their perswasion built only vponupon his skill & wisdome who perswaded them? As therfore calling frō men may authorize vsus 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 vntounto our habilitie both of teaching & learning the truth of Christ, as we are but meere Christiā mē 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 confirmatiō the force of natural reason is great. The force whereof vntounto 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 mā 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,Heb. 11.6. are effectuall to perswade reasonable mindes and none other, that honour obedience and credit belong aright vntounto God. No man cōmeth vntounto 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 vntounto him. Let men bee taught this either by reuelation from heauen, or by instruction vponupon earth, by labor, studie and meditation, or by the onelyonly secret inspiration of the holy Ghost; whatsoeuer the meane be they know it by, if the knowledge therof were possible without discourse of natural reasō, why should none be foūd capable therof but only mē, nor mē til such time as they come vntounto ripe & full habilitie to work by reasonable vnderstanding▪ The whole drift of the scripture of God, what is it but only to teach Theologie. 1. Cor. 10.15.Theologie what is it but the science of things diuine? What science can be attained vntounto without the help of natural discourse & reasō? Iudge you of that which I speake, saith the Apostle. In vaine it were to speake any thing of God, but that by reason mē are able somewhat to iudge of that they heare, & by discourse to discerne how cōsonāt it is to truth. Scripture indeed teacheth things aboue nature, things which our reason by it selfe could not reach vntounto. Yet those things also we beleeue, knowing by reason y^t 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 vntounto the other of things foreshewed by Moses & the Prophets, & performed in Iesus Christ; intending therby to proue himselfe so vniustly accused,Act. 26.22. that vnlesse his iudges did cōdemne 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 cōpare them, which knew the one, & beleeued the other. King Agrippa beleeuest thou the Prophets? I know thou dost. The questiō is how the bookes of the Prophets came to be credited of king Agrippa. For what with him did authorize the Prophets, the like with vsus doth cause the rest of the scripture of God to be of credit. Because we maintain that in scripture we are taught all things necessary vntounto saluation, hereupon very childishly it is by some demanded, what scripture can teach vsus the sacred authoritie of the scripture, vpō the knowledge wherof our whole faith & saluation dependeth. As though there were any kind of science in the world, which leadeth men into knowledge, without presupposing a number of thinges alreadie knowne. No science doth make knowne the first principles whereon it buildeth; but they are alwaies either taken as plaine and manifest in themselues, or as proued and granted already, some former knowledge hauing made them euident. Scripture teacheth al supernaturally reuealed truth, without the knowledge wherof saluatiō cannot be attained. The maine principle wherupon our beliefe of al things therin contained dependeth, is that the scriptures are the oracles of God himselfe. This in it selfe wee cannot say is euident. For thē all men that heare it would acknowledge it in hart, as they do when they heare that eueryevery whole is more then any part of that whole, because this in it selfe is euident. The other we know that all do not acknowledge when they heare it. There must be therefore some former knowledge presupposed, which doth herein assure the hearts of all beleeuers. Scripture teacheth vsus that sauing truth which God hath discouered vntounto the world by reuelation; & it presumeth vsus taught otherwise that it self is diuine & sacred. The questiō thē being by what meanes we are taught this; some answere that to learne it we hauehave no other way then only traditiō; as namely that so we beleeue, because both we from our predecessors, & they from theirs hauehave so receiued. But is this inough? That which al mens experience teacheth them, may not in any wise be denied. And by experience we all know, that the first outward motiue leading men so to esteeme of the scripture, is the authority of Gods church. For whē we know the whole church of God hath that opiniō of the scripture, we iudge it euen at the first an impudēt thing for any man bredde and brought vp in the Church, to bee of a contrary mind without cause. Afterwards the more we bestow our labor in reading or hearing the misteries thereof, the more we find that the thing it selfe doth answer our receiued opinion concerning it. So that the former inducement preuailing somwhat with vsus before, doth now much more preuaile, when the very thing hath ministred farther reason. If Infidels or Atheists chance at any time to call it in question, this giueth vsus occasion to sift what reason there is, whereby the testimony of the church cōcerning scripture, & our own perswasiō which scripture it selfe hath confirmed, may be proued a truth infallible. In which case the ancient fathers being often constrained to shew, what warrant they had so much to relie vpō the scriptures, endeuored still to maintain the authority of the books of God, by arguments such as vnbeleeuers thēselues must needs think reasonable, if they iudged therof as they shuld. Neither is it a thing impossible or greatly hard, euen by such kind of proofes so to manifest & cleere that point, that no mā liuing shalbe able to deny it, without denying some apparent principle such as al men acknowledge to be true. Wherefore if I beleeue the gospell, yet is reason of singular vse, for that it confirmeth me in this my beleefe the more: If I do not as yet beleeue, neuertheles to bring me to the number of beleeuers except reasō did somwhat helpe, & were an instrument which God doth vse vntounto such purposes, what should it boote to dispute with Infidels or godles persons for their conuersion & perswasion in that point? Neither can I thinke that when graue & learned men do sometime hold, that of this principle there is no proofe but by the testimony of the spirit, which assureth our harts therin, it is their meaning to exclude vtterly all force which any kind of reason may hauehave in that behalfe: but I rather iucline to interpret such their speeches, as if they had more expresly set downe, that other motiues & inducemēts, be they neuer so strong & consonāt vntounto reason, are notwithstanding vneffectual of thēselues to worke faith concerning this principle, if the special grace of the holy ghost concur not to the inlightning of our minds. For otherwise I doubt not but mē of wisdom & iudgemēt wil grant, that the Church in this point especially is furnished with reason, to stop the mouthes of her impious aduersaries: and that as it were altogether bootles to alleage against thē, what the spirit hath taught vsus; so likewise that euen to our owne selues it needeth caution and explicatiō, how the testimony of the spirit may be discerned, by what meanes it may be known, least mē think that the spirit of God doth testifie those things, which the spirit of error suggesteth. The operations of the spirit, especially these ordinary which be cōmon vntounto all true christian men, are as we know, things secret & vndiscernable euen to the very soule where they are, because their nature is of an other & an higher kind thē that they cā be by vsus perceiued in this life. Wherfore albeit the spirit lead vsus into all truth, & direct vsus in all goodnes; yet because these workings of the spirit in vsus are so priuy & secret, we therfore stand on a plainer ground, when we gather by reason frō the quality of things beleeued or done, that the spirit of God hath directed vsus in both; then if we settle our selues to beleeue, or to do any certaine particular thing, as being moued thereto by the spirit. But of this enough. To go frō the books of scripture to the sense & meaning therof; because the sentēces which are by the Apostles recited out of the Psalms to proue the resurrectiō of Iesus Christ, did not proue it,Act. 13.36. & cap. 2.34. if so be the prophet Dauid meant thē of himsef; this expositiō therfore they plainly disproue, & shew by manifest reason, that of Dauid the words of Dauid could not possibly be meant. Exclude the vse of naturall reasoning about the sense of holy scripture concerning the articles of our faith, & then that the scripture doth concerne the articles of our faith, who can assure vsus? That which by right exposition buildeth vp Christian faith, being misconstrued breedeth error: between true and false construction, the difference reason must shew. Can Christian men perform that which Peter requireth at their hands;1. Pet. 3.15. is it possible they should both beleeue, & be able, without the vse of reason, to render a reason of their beleefe, a reason sound and sufficient to answer them that demaund it, be they of the same faith with vsus or enemies therunto? may we cause our faith without reason to appeare reasonable in the eyes of men? This being required euen of learners in the schoole of Christ; the duty of their teachers in bringing them vntounto such ripenes, must needes be somewhat more, then only to read the sentences of scripture, and then paraphrastically to scholie them, to vary thē with sundry formes of speech, without arguing or disputing about anything which they contain. This method of teaching may cōmend it selfe vntounto 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 disputatiō not onelyonly 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,Matth. 22.43. 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 vntounto 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 hauehave offered vntounto them sacrifice▪ in that Sermon what is there but onelyonly 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: Act. 14.15.wee preach vntounto 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 onelyonly vse reason in winning such vntounto 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?Act. 15. God which knoweth hearts, hath borne them witnesse in giuing vntounto them the holy Ghost as vntounto vsus. 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 cōstrued, as if any such thing by vertue thereof could be done without the aide and assistance of Gods most blessed spirit. The thing wee hauehave 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 ough… not by it to search what may be fit & cōuenient. For this cause therfore we hauehave endeuoured to make it appeare, how in the nature of reason it selfe there is no impedimēt, but that the self-same spirit, which reuealeth the things that god hath set down in his law, may also be though… 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 hauehave lawfull authorisi… giuen them fo… 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,c. Vi…latores. 25. q. 1. that by instinct of the holy Ghost they hauehave bin made, and consecrated by the reuerend acceptation of all the world.

9 Lawes for the church are not made as they should be,How lawes for regiment of the Church may be made by the aduise of mē, following therein the light of reasō; and how those lawes being not repugnant to the word of God, are approued in his sight. vnles the makers follow such directiō as they ought to be guided by. Wherin that scripture standeth no… the church of God in any stead, of serueth nothing at a…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 cōmanded 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 vntounto 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 whe… they are, they can but direct as precedents onelyonly. Naturall lawes direct In such sorte, that in all things wee must for euer doe according vntounto 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 vsus 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 vntounto them; yea though all these should wan…, ye… 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.Luminis naturalis ducatum repellere, non modo stultum est. sed & impium. Aug. 4. de trin. c. 6. 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'… (of which nature all the Churches constitutions are) found not which way, better to do it th…n in these words. Out of the precep…s of the law of nature, Th. Aqui. 12. q. l▪ 1. art. 3. Ex preceptis Legis naturalis▪ quasi ex qui…usdam, principiis communibus & in demōstrabilibus, necesse est quod ratio humana procedat ad allqua magis particulariter disponenda. Et istae particulares disposi…ones ad…nuentae sec…dum rationem humanā, dicuntur leg es humanae, obseruatis alii… conditionibus quae pertinent ad rationem legis.as out of certaine cōmon & vndemonstrable principles, mans reason doth necessarily proceede, vntounto certaine more particular determinations; which particular determinations beeing found out according vntounto the reason of man, they hauehave 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 controuersie in this cause concerning the orders of the Church, is what particulars the Church may appoint. That which doth finde them out, is the force of mans reason. That which doth guide and direct his reason, is first the generall law of nature, which law of nature and the morall law of scripture are in the substance of law all one. But because there are also in scripture a number of lawes particular and positiue, which being in force may not by any law of man be violated: we are in making lawes to hauehave thereunto an especiall eie. As for example, it might perhaps seeme reasonable vntounto the Church of God, following the generall laws concerning the nature of mariage, to ordaine in particular that cosen germains shall not marry. Which law notwithstanding ought not to be receiued in the Church, if there should be in the scripture a law particular to the contrary, forbidding vtterly the bonds of mariage to be so far forth abridged. The same Thomas therfore whose definition of humane lawes we mentioned before, doth adde thereunto his caution concerning the rule and canon whereby to make them: Humane lawes are measures in respect of men whose actiōs they must direct; howbeit such measures they are,1.2. q. 95. art. 3. as hauehave also their higher rules to be measured by, which rules are two, the law of God, and the law of nature. So that laws humane must be made according to the generall lawes of nature, & without contradiction vntounto any positiue lawe in scripture. Otherwise they are ill made. VntoUnto lawes thus made and receiued by a whole Church, they which liue within the bosome of that Church, must not think it a matter indifferēt either to yeeld or not to yeeld obedience. Is it a small offence to despise the Church of God?1. Cor. 11.22. My sonne keepe thy fathers comaundement, saith Salomon,Prou. 6.20. & forget not thy mothers instruction; bind thē bothe alwaies about thine hart. It doth not stand with the duty which we owe to our heauenly fathers, that to the ordinances of our mother the Church we should shew our selues disobedient. Let vsus not say we keepe the commandements of the one, when we breake the law of the other: For vnlesse we obserue bothe, we obey neither. And what doth let but that we may obserue both, when they are not the one to the other in any sort repugnant? For of such lawes only we speake, as being made in forme and maner already declared, can hauehave in them no contradiction vntounto the lawes of almighty God. Yea that which is more, the lawes thus made God himselfe doth in such sort authorize, that to despise them is to despise in them him. It is a loose & licentious opinion which the Anabaptists hauehave embraced, holding that a Christian mans libertie is lost, and the soule which Christ hath redeemed vntounto himselfe iniuriously drawne into seruitude vnderunder the yoke of humane power, if any law be now imposed besides the Gospell of Iesus Christ: in obedience whereunto the spirite of God, and not the constraint of men is to leade vsus, according to that of the blessed Apostle, Such as are led by the spirits of God they are the sonnes of God, Rom. 8.14.and not such as liue in thraldome vntounto men. Their iudgement is therefore that the Church of Christ should admit no law makers but the Euangelists. The author of that which causeth another thing to be, is author of that thing also which thereby is caused. The light of naturall vnderstanding, wit and reason is from God; he it is which thereby doth illuminate eueryevery man entering into the world. If there proceede from vsus any thing afterwardes corrupt and naught, the mother thereof is our owne darknes,Iohn. 1.5. neither doth it proceed from any such cause whereof God is the author. He is the author of all that we think or doe by vertue of that light which himselfe hath giuen. And therefore the lawes which the very Heathens did gather direct their actiōs by,Rom. 1.19. & 2.15. so far forth as they proceeded from the light of nature, God himselfe doth acknowledge to hauehave proceeded euen from himselfe, and that he was the writer of them in the tables of their hearts. How much more then he the author of those lawes, which hauehave bene made by his Saints, endued furder with the heauenly grace of his spirit▪ and directed as much as might be with such instructiōs as his sacred word doth yeeld? Surely if we hauehave vntounto those lawes that dutifull regard which their dignitie doth require, it will not greatly need, that we should be exhorted to liue in obedience vntounto them. If they hauehave God himselfe for their author, contempt which is offered vntounto them cannot choose but redound vntounto him. The safest and vntounto God the most acceptable way of framing our liues therfore is, with all humilitie lowlines and singlenes of hart to studie, which way our willing obedience both vntounto God and man may be yeelded euen to the vtmost of that which is due.

10 Touching the mutabilitie of lawes that concerne the regiment & politie of the church, changed they are, when either altogether abrogated,That neither Gods being the author of laws, nor his committing them to scripture, nor the continuance of the end for which they were instituted, is any reason sufficient to proue that they are vnchangeable. or in part repealed or augmented with farther additions. Wherein wee are to note, that this question about changing of lawes, concerneth onelyonly such lawes as are positiue, and do make that now good or euill by being commanded or forbidden, which otherwise of it selfe were not simply the one or the other. VntoUnto such lawes it is expressely▪ sometimes added, how long they are to continue in force. If this be no where exprest, then hauehave we no light to direct our iudgemēts concerning the chaungeablenes or immutabilitie of them, but by considering the nature and qualitie of such lawes. The nature of eueryevery lawe must be iudged of by the ende for which it was made, and by the aptnes of thinges therein prescribed vntounto the same end. It may so fall out, that the reason why some lawes of God were giuen, is neither opened nor possible to be gathered by wit of man. As why God should forbid Adam that one tree, there was no way for Adam euer to hauehave certainely vnderstood. And at Adams ignorance of this point Satan tooke aduantage, vrging the more securely a false cause, because the true was vntounto Adam vnknowne.Deut. 22.10. Deut. 22.11. Why the Iewes were forbidden to plow their ground with an oxe and an asse, why to cloath themselues with mingled attire of wooll and linnen, both it was vntounto them, & vntounto vsus it remaineth obscure. Such lawes perhaps cannot be abrogated, sauing onelyonly by whom they were made: because the intent of them being knowne vntounto none but the author, he alone can iudge how long it is requisite they should endure. But if the reason why things were instituted may be known, and being knowne do appeare manifestly to be of perpetuall necessitie, then are those things also perpetuall, vnlesse they cease to be effectuall vntounto that purpose for which they were at the first instituted. Because when a thing doth cease to be auaileable vntounto the end which gaue it being, the continuance of it must then of necessitie appeare superfluous. And of this we cannot be ignorant, how sometimes that hath done great good, which afterwardes when time hath chaunged the auncient course of thinges, doth growe to be either very hurtfull, or not so greatly profitable and necessary. If therefore the end for which a lawe prouideth be perpetually necessary, & the way whereby it prouideth perpetually also most apt, no doubt but that eueryevery such law ought for euer to remain vnchangeable. Whether God be the author of lawes, by authorizing that power of men wherby they are made, or by deliuering them made immediately from himselfe, by word only, or in writing also, or howsoeuer; notwithstāding the authority of their maker, the mutabilitie of that end for which they are made doth also make them changeable. The law of ceremonies came from God. Moses had commandement to commit it vntounto the sacred records of scripture, where it continueth euen vntounto this very day and houre; in force still as the Iewe surmiseth, because God himselfe was author of it, and for vsus to abolish what hee hath established were presumptiō most intollerable. But (that which they in the blindnes of their obdurate hearts are not able to discerne) sith the end for which that lawe was ordained is now fulfilled past and gone; how should it but cease any longer to bee, which hath no longer any cause of being in force as before?Quod pro necessitate temporis statutum est, cessante necessitate debet cessare pariter quod vrgebat. 1. q. 1. Quod pro necessit. That which necessitie of some speciall time doth cause to be inioyned, bindeth no longer thē during that time, but doth afterwards become free. Which thing is also plain, euen by that law which the Apostles assembled at the counsell of Ierusalem did frō thence deliuer vntounto the Church of Christ; the preface whereof to authorize it was, To the holy Ghost and to vsus it hath seemed good: which stile they did not vse as matching thēselues in power with the holy Ghost, but as testifying the holy Ghost to be the author, and themselues but onelyonly vtterers of that decree.Act. 15. This lawe therefore to hauehave proceeded from God as the author therof, no faithful man wil denie. It was of God, not only because God gaue thē the power wherby they might make lawes, but for that it proceeded euen frō the holy motion & suggestion of that secret diuine spirit, whose sentence they did but only pronounce. Notwithstanding as the law of ceremonies deliuered vntounto the Iews, so this very law which the Gentiles receiued from the mouth of the holy Ghost, is in like respect abrogated by decease of the end for which it was giuen.Counterp. p. 8. But such as do not sticke at this point, such as graunt that what hath bene instituted vponupon any special cause needeth not to be obserued that cause ceasing, do notwithstanding herein faile; they iudge the lawes of God onelyonly by the author and maine end for which they were made, so that for vsus to change that which he hath established, they hold it execrable pride & presumption, if so be the end and purpose for which God by that meane prouideth bee permanent. And vponupon this they ground those ample disputes cōcerning orders and offices, which being by him appointed for the gouernment of his Church, if it be necessary alwaies that the Church of Christ be gouerned, then doth the end for which God prouided remaine still; and therefore in those means which he by law did establish as being fittest vntounto that end, for vsus to alter any thing is to lift vp our selues against God, and as it were to countermaund him. Wherin they marke not that laws are instruments to rule by, and that instruments are not only to be framed according vntounto the generall ende for which they are prouided, but euē according vntounto that very particular which riseth out of the matter wheron they hauehave to worke. The end wherefore lawes were made may be permanent, and those lawes neuerthelesse require some alteration, if there be any vnfitnes in the meanes which they prescribe as tending vntounto that end & purpose. As for exāple, a law that to bridle the… doth punish the ones with a quadruple …estitution, hath an end which wil cōtinue as long as the world it self cōtinueth. Theft will be alwayes, and will alwayes need to be bridled▪ But that the meane which this law prouideth for that end▪ namely the punishment of quadruple restitution, that this will be alwaies sufficient to bridle and restraine that kind of enormity, no man can warrant. Insufficiency of lawes doth somtimes come by want of iudgement in the makers. Which cause cannot fall into any law termed properly and immediatly diuine, as it may and doth into humaine lawes often. But that which hath bene once most sufficient, may wax otherwise by alteratiō of time & place; that punishment which hath bene somtimes forcible to bridle sinne, may grow afterwards too weake and feeble. In a word we plainely perceiue by the difference of those three lawes which the Iewes receiued at the hands of God, the morall, ceremoniall, & iudiciall, that if the end for which, and the matter according whereunto God maketh his lawes, continue alwaies one and the same▪ his laws also do the like; for which cause the morall law cannot be altered: secondly that whether the matter wheron lawes are made continue or cōtinue not, if their end hauehave once ceased, they cease also to be of force; as in the law ceremonial it fareth: finally that albeit the end cōtinue, as in that law of theft specified, and in a great part of those ancient iudicials it doth; yet for as mush as there is not in all respects the same subiect or matter remaining for which they were first instituted, euen this is sufficient cause of change. And therefore lawes though both ordeined of God himselfe▪ and the end for which they were ordeined continuing▪ may notwithstanding cease▪ if by alteration of persons or times they be foūd vnsufficiēt to attain vntounto that end. In which respect why may we not presume, that God doth euē call for such change or alteratiō, as the very cō dition of things thēselues doth make necessary? They which do therfore plead the authority of the law-maker▪ as an argument wherefore it should not be lawfull to change that which he hath instituted▪ and will hauehave this the cause why all the ordinances of our Sauiour are immutable▪ they which vrge the wisdome of God as a proofe, that whatsoeuer laws he hath made they ought to stand, …nlesse himselfe from heauen proclaime them disanuld▪ because it is not in man to correct the ordināce of God; may know, if it please thē to take notice therof, that we are far frō presuming to think that mē can better any thing which God hath done, euē as we are from thinking that mē should presume to vndo some things of men, which God doth know they cannot better. God neuer ordeined any thing that could be bettered. Yet many things he hath, that hauehave bene changed, and that for the better. That which succeedeth as better now whē change is requisite, had bin worse when that which now is changed was instituted. Otherwise God had not then left this to choose that, neither would now reiect that to choose this, were it not for some new grown occasion making that which hath bene better worse. In this case therefore … not presume to change Gods ordinance▪ but they yeeld thereunto requiring it selfe to be chaunged. Against this it is obiected, that to abrogate or innouate the gospel of Christ, if mē do Angels should attempt, it were most heynous and cursed sacriledge. And the Gospell as they say containeth not only doctrine instructing men how they should beleeue, but also precepts concerning the regiment of the Church▪ Discipline therefore is a part of the Gospell; and God being the author of the whole Gospel,aWe offer to shew the discipline to bee a parte of the Gospell, and therfore to hauehave a cōmon cause: so that in the repulse of the discipline, the Gospell receiue… a checke. And againe, I speake of the discipline as of a part of the Gospell, and therfore neither vnderunder nor aboue the Gospel, but the Gospell▪ as well of discipline as of doctrine, it cānot be but that both of them hauehave a common cause. So that as we are to beleeue for euer the articles of euangelicall doctrine, so the precepts of discipline we are in like sort bound for euer to obserue. Touching points of doctrine, as for example the vnity of God, the trinitie of persons, saluation by Christ, the resurrection of the body, life euerlasting, the iudgement to come, and such like, they hauehave bene since the first houre that there was a Church in the world, and till the last they must be beleeued. But as for matters of regiment, they are for the most part of another nature. To make new articles of faith and doctrine no man thinketh it lawfull; new lawes of gouernment what common wealth or Church is there which maketh not either at one time or another? The rule of faith, saith Tertullian, is but one and that alone immoueable, and impossible to be framed or cast anew. The law of outward order & polity not so. There is no reason in the world wherfore we should esteeme it as necessary alwayes to do, as alwayes to beleeue the same things; seeing eueryevery man knoweth that the matter of faith is constant,T.C. l. 2. p. 1.4. Tertul. de veland virg. the matter contrariwise of action daily changeable, especially the matter of action belonging vntounto Church polity. Neither than I find that men of soundest iudgement hauehave any otherwise taught,Ma…t. in 1. then that articles of beliefe,Sam. 14. and things which all men must of necessity do to the end they may be saued, are either expresly set downe in Scripture, or else plainly thereby to be gathered. But touching things which belong to discipline & outward politie,Act. 15. the Church hath authority to make canons, laws, & decrees, euen as we reade that in the Apostles times it did. Which kind of lawes (for as much as they are not in themselues necessary to saluation) may after they are made be also changed as the difference of times or places shall require. Yea it is not denied I am sure by themselues, that certaine things in discipline are of that nature, as they may be varied by times, places, persons and other the like circumstances. Whereupon I demaund, are those changeable points of discipline commaunded in the word of God, or no? If they be not commanded, and yet may be receiued in the Church; how can their former position stand, cōdemning all things in the Church which in the word are not commanded? If they be commaunded, and yet may suffer change▪ how can this later stand, affirming all things immutable which are commanded of God? Their distinction touching matters of substance and of circumstance, though true, will not serue. For be they great things or be they small, if God hauehave commaunded them in the Gospell, and his commanding them in the Gospell do make them vnchangeable, there is no reason we should more change the one then we may the other. If the authority of the maker do proue vnchangeablenesse in the lawes which God hath made; then must al laws which he hath made be necessarily for euer permanēt, though they be but of circumstance only and not of substance. I therfore conclude, that neither Gods being author of lawes for gouernment of his Church, nor his cō mitting▪ them vntounto Scripture, is any reason sufficient, wherefore all Churches should for euer be bound to keepe them without chaunge. But of one thing we are here to giuegive them warning by the way. For whereas in this discourse we hauehave oftentimes profest, that many parts of discipline or Church politie are deliuered in Scripture, they may perhaps imagine that we are driuē to cōfesse their discipline to be deliuered in scripture, and that hauing no other meanes to auoid it, we are faine to argue for the changeablenesse of lawes ordained euen by God himselfe, as if otherwise theirs of necessitie should take place, and that vnderunder which we liue be abandoned▪ There is no remedie therefore but to abate this error in them, and directly to let them know, that if they fall into any such conceit, they do but a little flatter their owne cause. As for vsus, we thinke in no respect so highly of it. Our perswasion is, that no age euer had knowledged of it but onelyonly ours; that they which defend it, deuised it; that neither Christ nor his Apostles at any time taught it but the contrary. If therefore we did seeke to maintaine that which most aduantageth our owne cause, the very best way for vsus, and the strongest against them, were to hold euen as they do, that in Scripture there must needs be foūd some particular forme of Church-polity, which God hath instituted, and which aDisciplin… est Christian… ecclesiae politia, a Deo eiurectè administrandae cause constituta, ac propterea ex cius verbo pe…enda, & ob …andem causam omnium ecclesiarum communi…, & omnium temporum. lib. de eccles. discipli. in Analy.for that very cause belongeth to all Churches, to all times. But with any such partiall eye to respect our selues, and by cunning to make those things seeme the truest which are the fittest to serue our purpose, is a thing which we neither like nor meane to follow. Wherefore that which we take to be generally true concerning the mutability of lawes, the same we hauehave plainely deliuered; as being perswaded of nothing more then we are of this, bforeign. Arist e…h. 10. c. 1.that whether it be in matter of speculation or of practise, no vntruth can possibly auaile the patrone and defendor long, and that things most truly are likewise most behoouefully spoken.

11. This we hold and graunt for truth, that those very lawes which of their own nature are changeable, be notwithstāding vncapable of change, if he which gaue them, being of authority so to do, forbid absolutely to change thē; neither may they admit alteratiō against the will of such a law maker.VVhether Christ hauehave forbidden all chaunge of those lawes which are set downe in Scripture. Albeit therfore we do not find any cause, why of right there should be necessarily an immutable forme set downe in holy scripture; neuerthelesse if indeed there hauehave bene at any time a Church-politie so set downe, the change whereof the sacred scripture doth forbid, surely for mē to alter those lawes which God for perpetuity hath established, were presumption most intollerable. To proue therfore that the wil of Christ was to establish laws so permanent and immutable, that in any sort to alter them cannot but highly offend God, thus they reason. First if Moses being but a seruant in the house of God, did therin establish lawes of gouernmēt for perpetuity,Heb. 1.6. Either that commendation of the son before the seruant is a false testimony, or the sonne ordained a permanent gouernment in the Church. …f parmanent, then not to be changed. VVhat then do they that hold it may be changed at the magistrates pleasure, but aduise the magistrate by his positiue lawes to proclaime that it is his will, that if there shall be a Church within his dominions, he will maime and deforme the same. M.M. p. 16. He that was as faithfull as Moses, left as cleare instruction for the gouernment of the Church. But Christ was as faithfull as Moses. Ergo. Demonst▪ of Disc. cap. 1. 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 vntounto the Iewes such lawes as were durable; if those be changeable which Christ hath deliuered vntounto vsus, 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 hauehave 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; vntounto the charge which God gaue each of them▪ The Apostle in making comparison betweene our Sauiour and Moses, attributeth faithfulnes vntounto 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. Iohn. 17.Our Lord and Sauiour doth make protestation, I hauehave giuen vntounto 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 vsus then the Iewes.Either God hath left a prescript forme of gouernement now▪ or else he is lesse carefull vnderunder the new test…mēt then vnderunder the olde Demonst. of Disc. cap. 1. God would not hauehave 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 hauehave we? Surely none to derogate any thing from the ancient louelove which God hath borne to his Church. An heathen Philosopher there is, who considering how many things beasts hauehave which men hauehave 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 vsus 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 vntounto, 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?Ecclesiast. disc. lib. 1▪ Their owne words are these. In the ancient Church of the Iewes, God did command, and Moses commit vntounto 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 vsus 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,Rom. 1….17. doth import that we ought to be subiect vntounto the rites and lawes of their whole politie. We see then how weake such disputes are,Eph. …12.16. & 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 vntounto 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 hauehave taught you ordinances and lawes as the Lord my God commaunded me, Deut. 4.5.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 vntounto you out of the midst of the fire, ye heard the voyce of the words, but saw no similitude, Verse 12.onelyonly a voyce. Then he declared vntounto you his Couenant which he commaunded you to do, Verse 13.the ten Commaundements, and wrote them vponupon two Tables of stone. Verse 14.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;Deut. 5.22. These words the Lord spake vntounto 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 vponupon two Tables of stone, and deliuered them vntounto me. But concerning other lawes, the people giuegive their consent to receiue them at the hands of Moses; Go thou neerer, Deut. 27.and heare all that the Lord our God sayth, and declare thou vntounto vsus all that the Lord our God sayth vntounto thee, and we will heare it and do it. The peoples alacritie herein God highly commendeth with most effectuall and heartie speech;Deut. 28. I hauehave heard the voyce of the wordes of this people, they hauehave spoken well. Deut. 23.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 vntounto them▪ Deut. 30.Returne you to your tents; But stand thou here with me, Deut. 31.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 hauehave 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 of place where. On the other side the later giuen after, and neither written by God himselfe, nor giuen vntounto the whole multitude immediatly from God, but vntounto Moses, and from him to them both by word and writing; the later tearmed Ceremonies. Iudgements, Ordinances, but no where Couenants; finally the obseruation of the later restrained vntounto the land where God would establish them to inhabite. The Lawes positiue are not framed without regard had to the place and persons for the which they are made. If therefore Almightie God in framing their Lawes, had an eye vntounto the nature of that people, and to the countrey where they were to dwell; if these peculiar and proper considerations were respected in the making of their Lawes, and must be also regarded in the Positiue Lawes of all other Nations besides; then seeing that Nations are not all alike, surely the giuing of one kinde of positiue Lawes vntounto one onelyonly people, without anie libertie to alter them, is but a slender proofe, that therefore one kind should in like sort bee giuen to serue euerlastingly for all. But that which most of all maketh for the cleering of this point is, that the Iewes who had Lawes so particularly determining and so fully instructing them in all affaires what to do, were notwithstanding continually inured with causes exorbitant, and such as their lawes had not prouided for.T.C. l. 1. p. 35. Whereas you say that they (the Iewes) had nothing, but was determined by the law, and we hauehave manie things vndetermined and left to the order of the Church: I will offer for one that you shall bring that we hauehave left to the order of the Church, to shew you that they had twentie which were vndecided of by the expresse word of God. And in this point much more is graunted vsus then wee aske, namely that for one thing which we hauehave left to the order of the Church; they had twentie which were vndecided by the expresse word of God; and that as their ceremonies and Sacraments were multiplied aboue ours, euen so grew the number of those cases which were not determined by any expresse word. So that if we may deuise one lawe, they by this reason might deuise twentie: and if their deuising so many were not forbidden, shall their example proue vsus forbidden to deuise as much as one lawe for the ordering of the Church? Wee might not deuise no not one, if their example did proue that our Sauiour hath vtterly forbidden all alteration of his lawes, in as much as there can be no lawe deuised, but needs it must either take away from his, or adde thereunto more or lesse, and so make some kind of alteration. But of this so large a graunt we are content not to take aduantage. Men are oftentimes in a sudden passion more liberall, then they would be if they had leysure to take aduise. And therefore so bountifull words of course and franke speeches we are contented to let passe, without turning them vntounto aduantage with too much rigour. It may be they had rather be listned vntounto, when they commend the Kings of Israell which attempted nothing in the gouernement of the Church without the expresse word of God;T.C. in the table to his second booke. and when they vrge that God left nothing in his word vndescribed,T.C. l. 2. p. 446 If he will needs separate the worship of God from the externall politie; yet as the Lord set forth the one, so he left nothing vndescribed in the other. whether it concerned the worship of God or outward politie, nothing vnset downe, and therefore charged them strictly to keepe themselues vntounto that, without any alteration. Howbeit seeing it cannot be denied, but that many thinges there did belong vntounto the course of their publique affaires, wherein they had no expresse word at all to shew precisely what they should do; the difference betweene their condition and ours in these cases, will bring some light vntounto the truth of this present controuersie. Before the fact of the son of Shelomith, there was no law which did appoint any certaine punishment for blasphemers.Leuit, 24.12. That wretched creature being therefore deprehended in that impiety, was held in ward, till the mind of the Lord were knowne concerning his case. The like practise is also mētioned vponupon occasion of a breach of the Sabboth day. They find a poore silly creature gathering stickes in the wildernes,Numb. 15.34. they bring him vntounto Moses and Aaron and all the congregation, they lay him in hold, because it was not declared what should be done with him, till God hath sayd vntounto Moses, This man shall dye the death. The Law required to keepe the Sabboth; but for the breach of the Sabboth what punishmēt should be inflicted it did not appoint. Such occasions as these are rare. And for such things as do fal scarce once in many ages of mē, it did suffice to take such order as was requisite when they fell. But if the case were such as being not already determined by law, were notwithstanding likely oftentimes to come in question, it gaue occasion of adding lawes that were not before. Thus it fell out in the case of those men polluted,Numb. 9. Numb. 27. and of the daughters of Zelophhad; whose causes Moses hauing brought before the Lord, receiued lawes to serue for the like in time to come. The Iewes to this end had the Oracle of God, they had the Prophets: And by such meanes God himselfe instructed them from heauen what to do, in all things that did greatly concerne their state, and were not already set downe in the Lawe. Shall we then hereupon argue euen against our owne experience and knowledge? Shall we seeke to perswade men, that of necessity it is with vsus as it was with them, that because God is ours in all respects as much as theirs, therefore either no such way of direction hath beene at any time, or if it hauehave bene, it doth still continue in the Church, or if the same do not continue, that yet it must be at the least supplied by some such meane as pleaseth vsus to accompt of equall force? A more dutifull and religious way for vsus were, to admire the wisedome of God, which shineth in the beautifull variety of all things; but most in the manifold and yet harmonious dissimilitude of those wayes, whereby his Church vponupon earth is guided from age to age throughout all generations of men.Gen. 18.18. The Iewes were necessarily to continue till the comming of Christ in the flesh, and the gathering of nations vntounto him.Gen. 48.10. So much the promise made vntounto Abraham did import. So much the prophecy of Iacob at the hower of his death did foreshewe. VponUpon the …afety therefore of their very outward state and condition for so long, the after-good of the whole world, and the saluation of all did depend. VntoUnto their so long safety for two things it was necessary to prouide, namely the preseruation of their state against forraine resistance, and the continuance of their peace within themselues. Touching the one, as they receiued the promise of God to be the rocke of their defence, against which who so did violently rush, should but bruse and batter themselues; so likewise they had his commaundement in all their affaires that way, to seeke direction and counsell from him. Mens consultations are alwayes perilous. And it falleth out many times that after long deliberation, those things are by their wit euen resolued on, which by tryall are found most opposite to publique safety. It is no impossible thing for states, be they neuer so well established, yet by ouersight in some one acte or treatie betweene them and their potent opposites, vtterly to cast away themselues for euer. Wherefore least it should so fall out to them, vponupon 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 vntounto 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 vntounto 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 vponupon 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 vponupon 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.T.C. lib. …. pag. 440. 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 vsus, framing lawes according to the quality of that people and Countrey; yet the leauing of vsus 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 hauehave his fauour more appeare by temporall blessings of this life towards the people vnderunder the Lawe then towards vsus, 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 hauehave 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 vsus. Godlinesse had vntounto them, and it hath also vntounto vsus, 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 vntounto 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 vsus for matters perteining vntounto this life, is to make vsus 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 vntounto them by his Prophets, hath vntounto vsus by his onelyonly begotten Sonne; those mysteries of grace and saluation which were but darkely disclosed vntounto them, hauehave vntounto vsus more cleerely shined. Such differences betweene them and vsus the Apostles of Christ hauehave well acquainted vsus 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 vsus, as Moses with them; neither doth by extraordinary means, oracles, and Prophets, direct vsus, 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 vsus there should be freedome & libertie graunted to make lawes?1. Tim. 6.14. 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, Iohn. 18.37.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 eueryevery 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 vsus, 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 vntounto all things which were cōmanded him by the Apostle. The very words themselues do restraine thēselues vntounto some one speciall commandemēt among many. And therfore it is not said, Keepe the ordinances, lawes & constitutions which thou hast receiued, but foreign that great cōmandement, which doth principally concerne thee and thy calling;Iohn. 21.15. that cōmandement which Christ did so often inculcate vntounto Peter; that cōmandement vntounto the carefull discharge whereof they of Ephesus are exhorted, Attend to your selues & to all flock, Act. 20.28.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 vntounto the same Timothy is by the same Apostle euen in the same forme & maner afterwards again vrged,2. Tim. 4.1. 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 vntounto his faithfull care.1. Tim. 6.20. The doctrine of the Gospell was thē giuen him, as the precious talent or treasure of Iesus Christ; then receiued he for performance of this duty,foreign. the special gift of the holy Ghost. To keepe this cōmandement immaculate and blamelesse,1. Tim. 4.14. 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 hauehave kept the faith; 2. Tim. 4.7.for the residue there is laid vp for me a crowne of righteousnes, which the Lord the righteous shall in that day render vntounto me. If they that labour in this haruest should respect but the present fruit of their painefull trauell, a poore incouragement it were vntounto them to continue therein al the daies of their life. But their reward is great in heauen; the crowne of righteousnes which shalbe 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 vntounto 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 hauehave 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 vntounto some things whereof Timothy receiued charge,1. Tim. 5.9. as namely vntounto 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 vsus places that seeme to forbid change, but rather such as set downe some measure of alteration; which measure if we hauehave exceeded, then might they therwith charge vsus 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 vntounto 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;T.C. l. 3. pa. 241. My reasons do neuer conclude the vnlawfulnes of these ceremonies of buriall, but the inconuenience and inexpediente of them. And in the Table: Of the inconuenience, not of th… vnlawfulnes of popish apparell and ceremonies in buriall. and so consequently they yeeld, that no lawe of Christ forbiddeth addition vntounto Church laws. The iudgement of Caluin being alleaged against them,T.C. l. 1. p. 32. VponUpon the indefinite speaking of M. Caluin, saying, ceremonies and externall discipline without adding all or some, you go about subtilly to make men believe, that M. Caluin had placed the whole externall discipline in the power and arbiterment of the Church. For if all externall discipline were arbitrary and in the choise of the Church, Excommunication also (which is a part of it) might be cast away, which I thinke you will not say. And in the very next words before. Where you would giuegive to vnderstand that ceremonies & externall discipline are not prescribed particularly by the word of God, and therfore left to the order of the Church: you must vnderstand that all externall discipline is not left to the order of the Church, being particularly prescribed in the Scripture…: no more then all ceremonies are left to the order of the Church, as the sacrament of Baptisms, and Supper of the Lord. 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 vntounto 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 hauehave vsus 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 vsus, 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 hauehave Church-gouernours and gouernement or want them, either reteine or reiect Church censures as we list. They wonder at vsus, 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 vntounto 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,T.C. l. 3. p. 171. when they speake after this sort: The Doctrine and Discipline of the Church, as the waightiest things, ought especially to be looked vntounto; 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 onelyonly 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 vntounto 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 vsus 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 vntounto 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, hauehave bene appointed by Christ himselfe? No, they graunt that in matter of circumstance they alter that which they hauehave receiued;T.C. l. 1. p. 27. We deny not but certaine things are left to the order of the Church▪ because they are of the nature of those which are varied by times, places, persons, and other circumstances, & so could not at one be set downe and established for ever. but in things of substance they keepe the lawes of Christ without change. If we say the same in our owne behalfe, (which surely we may do with a great deale more truth) then must they cancell all that hath bene before alleaged, and beginne to inquire a fresh, whether we reteine the lawes that Christ hath deliuered concerning matters of substance, yea or no. For our constant perswasion in this point is as theirs, that we hauehave no where altered the lawes of Christ, further then in such particularities onelyonly as hauehave the nature of things chaungeable according to the difference of times, places, persons, and other the like circumstances. Christ hath commaunded prayers to be made, sacraments to be ministred, his Church to be carefully taught and guided. Concerning eueryevery of these somewhat Christ hath commaunded which must bee kept till the worlds end. On the contrary side in eueryevery of thē somewhat there may be added, as the Church shall iudge it expedient. So that if they will speake to purpose, all which hitherto hath bene disputed of they must giuegive ouer, and stand vponupon such particulars onelyonly as they can shew we hauehave either added or abrogated otherwise then we ought, in the matter of Church politie. Whatsoeuer Christ hath commanded for euer to be kept in his Church, the same we take not vponupon vsus to abrogate; and whatsoeuer our lawes hauehave thereunto added besides, of such qualitie we hope it is, as no law of Christ doth any where condemne. Wherefore that all may be layd together, and gathered into a narrower roome. 1. First so farre forth as the Church is the mysticall body of Christ and his inuisible spouse, it needeth no externall politie. That very part of the law diuine which teacheth faith and workes of righteousnesse, is it selfe alone sufficient for the Church of God in that respect. But as the Church is a visible society and body politique, lawes of politie it cannot want. 2. Whereas therfore it commeth in the second place to be inquired, what lawes are fittest and best for the Church; they who first embraced that rigorous and strict opinion, which depriueth the Church of liberty to make any kind of law for her selfe, inclined as it should seeme thereunto,Esa. 29.14. Col. 2.22. for that they imagined all things, which the Church doth without commandement of holy scripture, subiect to that reproofe which the scripture it self vseth in certaine cases, when diuine authority ought alone to be followed. Herupon they thought it inough for the cācelling of any kind of order whatsoeuer, to say, The word of God teacheth it not, it is a deuise of the braine of man, away with it therefore out of the Church. Aug. Epist. 26.S. Augustine was of another mind, who speaking of fasts on the Sunday saith, That he which would chuse out that day to fast on, should giuegive therby no small offence to the Church of God, which had receiued a contrary custome. For in these things wherof the scripture appointeth no certainty, the vse of the people of God, or the ordinances of our Fathers must serue for a law. In which case if we will dispute, and condemne one sort by anothers custome, it will be but matter of endlesse contention; where, for as much as the labour of reasoning shal hardly beate into mens heads any certaine or necessary truth, surely it standeth vsus vpō to take heed, least with the tempest of strife the brightnesse of charity and louelove be darkened. Ios. 22.If all things must bee commaunded of God which may be practised of his Church, I would know what commaundement the Gileadites had to erect that Altar which is spokē of in the booke of Iosua. Did not cōgruity of reason induce them therunto, & suffice for defence of their fact? I would know what cōmandement the women of Israel had yearly to mourne and lament in the memorie of Iephtaes daughter;Iud. 11.40. …oh. 10.22. what cōmandement the Iewes had to celebrate their feast of Dedication neuer spoken of in the law, yet solemnized euen by our Sauior himselfe;Ioh. 19.40. what cōmandement finally they had for the ceremony of odors vsed about the bodies of the dead, after which custome notwithstanding (sith it was their custome) our Lord was contented that his owne most pretious should be intoombd. Wherfore io reiect all orders of the Church which men hauehave established, is to thinke worse of the laws of men in this respect, then either the iudgement of wisemen alloweth, or the law of God it selfe will beare. Howbeit they which had once takē vponupon thē to condemn all things done in the Church, & not cōmanded of God to be done, saw it was necessary for thē (cōtinuing in defence of this their opiniō) to hold that needs there must be in scripture set down a cōplete particular forme of Church polity, a forme prescribing how al the affaires of the church must be ordered, a form in no respect lawful to be altered by mortal mē. For reformatiō of which ouersight & error in thē, there were that thought it a part of Christian louelove & charity to instruct thē better, & to open vntounto thē the diference betweene matters of perpetual necessity to all mens saluation, and matters of Ecclesiasticall politie: the one both fully and plainly taught in holy scripture, the other not necessary to be in such sort there prescribed; the one not capable of any diminution or augmentation at all by men, the other apt to admit bothe. Herupon the authors of the former opinion were presently seconded by other wittier and better learned; who being loath that the forme of Church-politie which they sought to bring in should be otherwise then in the highest degree accounted of, tooke first an exception against the difference betweene Church-politie and matters of necessitie to saluation; secondly against the restraint of scripture, which they say receiueth iniurie at our hands, when we teach that it teacheth not as well matters of politie as of faith and saluation. 3. Constrained hereby we hauehave bene therefore, both to maintaine that distinction, as a thing not only true in it selfe, but by them likewise so acknowledged, though vnawares; 4. and to make manifest that from scripture wee offer not to derogate the least thing that truth thereunto doth claime, in as much as by vsus it is willingly confest, that the scripture of God is a storehouse abounding with inestimable treasures of wisedome and knowledge in many kindes, ouer and aboue thinges in this one kinde barely necessary; yea euen that matters of Ecclesiasticall politie are not therein omitted, but taught also, albeit not so taught as those other thinges before mentioned. For so perfectly are those thinges taught, that nothing can euer need to be added, nothing euer cease to be necessary: these on the contrarie side, as being of a farre other nature and qualitie, not so strictly nor euerlastingly commaunded in scripture, but that vntounto the complete forme of Church-politie much may bee requisite which the scripture teacheth not, and much which it hath taught, become vnrequisite, sometime because we neede not vse it, sometime also because wee cannot. In which respect for mine owne part, although I see that certaine reformed Churches, the Scottish especially and French, hauehave not that which best agreeth with the sacred scripture, I meane the gouernment that is by Bishops, in as much as both those churches are fallen vnderunder a different kinde of regiment, which to remedie it is for the one altogether too late, and too soone for the other during their present affliction and trouble; this their defect and imperfection I had rather lament in such case then exagitate, considering that men oftentimes without any fault of their owne, may be driuen to want that kinde of politie or regiment which is best, and to content themselues with that, which either the irremediable error of former times, or the necessitie of the present hath cast vponupon them. 5. Now because that position first mentioned, which holdeth it necessarie that all thinges which the Church may lawfully doe in her owne regiment be commaunded in holy scripture, hath by the latter defendors thereof beene greatly qualified; who, though perceiuing it to be ouer extreame, are notwithstanding loth to acknowledge any ouersight therein, and therefore labour what they may to salue it by construction; we hauehave for the more perspicuitie deliuered what was thereby meant at the first; 6. how iniurious a thing it were vntounto all the Churches of God for men to hold it in that meaning; 7. and how vnperfect their interpretations are who so much labour to helpe it, eyther by diuiding commaundements of scripture into two kindes, and so defending that all thinges must be commaunded, if not in speciall, yet in generall precepts; 8. or by taking it as meant that in case the Church doe deuise any new order, shee ought therein to follow the direction of scripture onelyonly, and not any starlight of mans reason. 9. Bothe which euasions being cut off, wee hauehave in the next place declared after what sort the Church may lawfully frame to her selfe lawes of politie, and in what reckoning such positiue lawes both are with God, and should be with men. 10. Furthermore because to abridge the libertie of the Church in this behalfe, it hath bene made a thing very odious, that when God himselfe hath deuised some certaine lawes and committed them to sacred scripture, man by abrogation, addition, or any way, should presume to alter and change them; it was of necessitie to be examined, whether the authoritie of God in making, or his care in committing those his lawes vntounto scripture, be sufficient arguments to proue that God doth in no case allow they should suffer any such kind of change. 11. The last refuge for proofe that diuine lawes of Christian Church-politie may not be altered, by extinguishment of any olde or addition of new in that kinde, is partly a marueilous strange discourse, that Christ (vnlesse he would show himselfe not so faithfull as Moses, or not aNisi reip. suae statum omnē constituerit, magistratus ordinarit, singulorum munera potestatém que descripserit, quae iudi ciorum fori que ratio habenda, quomodo ciu…um finiendae lites: non solum minus Ecclesiae Christianae prouidit quàm Moses olim Iudaicae, sed quā à Lycurgo, Solone, Numa ciuitatib. suis prospectū fit. Lib. de Ecclesiast. Disc.so wise as Lycurgus and Solon) must needes hauehave set downe in holy scripture some certaine complete and vnchangeable forme of politie; and partly a coloured shewe of some euidence, where change of that sort of lawes may seeme expressely forbidden, although in truth nothing lesse be done. I might hauehave added hereunto their more familiar and popular disputes; as, The Church is a Citie, yea the Citie of the great king, and the life of a Citie is politie: The Church is the house of the liuing God, and what house can there be, without some order for the gouernment of it? In the royall house of a Prince there must be officers for gouernment, such as not any seruant in the house, but the Prince whose the house is shall iudge cōuenient: So the house of God must hauehave orders for the gouernment of it, such as not any of the household, but God himselfe hath appointed. It cannot stand with the louelove and wisedome of God, to leaue such order vntaken as is necessary for the due gouernment of his Church. The numbers, degrees, orders, and attire of Salomons seruants did shewe his wisedome: therefore he which is greater then Salomon, hath not failed to leaue in his house such orders for gouernment thereof, as may serue to be as a looking glasse for his prouidence, care, and wisedome to be seene in. That little sparke of the light of nature which remaineth in vsus, may serue vsus for the affaires of this life. But as in all other matters concerning the kingdome of heauen, so principally in this which concerneth the very gouernment of that kingdome, needfull it is wee should be taught of God. As long as men are perswaded of any order that it is only of men, they presume of their owne vnderstanding, and they thinke to deuise an other not only as good, but better then that which they hauehave receiued. By seueritie of punishment, this presumption and curiositie may be restrained. But that cannot worke such chearefull obedience as is yeelded, where the conscience hath respect to God as the author of lawes and orders. This was it which countenanced the laws of Moses, made concerning outward politie for the administration of holy things. The like some law giuers of the Heathens did pretend, but falsely; yet wisely discerning the vse of this perswasion. For the better obedience sake therfore it was expediēt, that God should be author of the politie of his church. But to what issue doth all this come? A man would thinke that they which hold out with such discourses, were of nothing more fully perswaded thē of this, that the scripture hath set downe a complete forme of Church-politie, vniuersall, perpetuall, altogether vnchangeable. For so it would follow if the premises were sound and strong to such effect as is pretended. Notwithstanding they which hauehave thus formally maintained argument in defence of the first ouersight, are by the very euidence of truth themselues constrained to make this in effect their conclusion, that the Scripture of God hath many thinges concerning Church-politie; that of those many some are of greater waight, some of lesse; that what hath beene vrged as touching immutabilitie of lawes, it extendeth in truth no further then onelyonly to lawes wherein thinges of greater moment are prescribed. Now those things of greater moment, what are they? Forsooth, Doctors, The defence of godly Minist. against D. Bridges. p. 13…Pastors, Layelders, Elderships compounded of these three; Synods consisting of many Elderships; Deacons, women-church-seruants or widowes; free consent of the people vntounto actiōs of greatest moment, after they be by Churches or Synodes orderly resolued. All this forme of politie (if yet wee may terme that a forme of building, when men hauehave laide a fewe rafters together, and those not all of the soundest neither) but howsoeuer, all this forme they conclude is prescribed in such sort, that to adde to it any thing as of like importance, (for so I thinke they meane) or to abrogate of it any thing at all, is vnlawfull. In which resolution if they will firmely and constantly persist, I see not but that concerning the points which hitherto hauehave beene disputed of, they must agree that they hauehave molested the Church with needelesse opposition; and henceforward as we said before betake themselues wholly vntounto the triall of particulars, whether eueryevery of those thinges which they esteeme as principall, be eyther so esteemed of, or at all established for perpetuitie in holy scripture; and whether any particular thing in our Church-politie bee receiued other then the scripture alloweth of, eyther in greater thinges or in smaller. The matters wherein Church-politie is conuersant, are the publique religious duties of the Church, as the administration of the word and sacraments, prayers, spirituall censures and the like. To these the Church standeth alwayes bound. Lawes of politie are laws which appoint in what maner these duties shal be performed. In performance whereof because all that are of the Church cannot ioyntly and equally worke, the first thing in politie required, is a difference of persons in the Church, without which difference those functions cannot in orderly sort bee executed. Hereupon we hold, that Gods clergie are a state which hath bene and will be, as long as there is a Church vpō earth, necessarie by the plaine word of God himselfe; a state whereunto the rest of Gods people must be subiect as touching things that appertaine to their soules health. For where politie is, it cannot but appoint some to be leaders of others, and some to be led by others.Luc. 6.…. If the blind leade the blind, they both perish. It is with the clergie, if their persons be respected, euen as it is with other men; their qualitie many times farre beneath that, which the dignitie of their place requireth. Howbeit according to the order of politie, they being the lightes of the world, Matth. 5.1… ▪others (though better and wiser) must that way be subiect vntounto them. Againe, for as much as where the clergie are any great multitude, order doth necessarily require that by degrees they be distinguished; wee holde there hauehave euer bene and euer ought to be in such case, at least wise two sorts of Ecclesiasticall persons, the one subordinate vntounto the other▪ as to the Apostles in the beginning, and to the Bishops alwaies since, wee finde plainely both in scripture and in all Ecclesiasticall records, other ministers of the word and sacraments hauehave bene. Moreouer it cannot enter into any mans conceipt to thinke it lawfull, that eueryevery man which listeth should take vponupon him charge in the Church; and therefore a solemne admittance is of such necessitie, that without it there can be no church-politie. A number of particularities there are, which make for the more conuenient being of these principall & perpetuall parts in Ecclesiasticall politie, but yet are not of such constant vse and necessitie in Gods Church. Of this kind are times and places appointed for the exercise of religion; specialties belonging to the publike solemnitie of the word, the sacraments and praier; the enlargement or abridgement of functions ministeriall depending vponupon those two principall before mentioned; to conclude, euen whatsoeuer doth by way of formalitie & circumstance concerne any publique action of the Church. Now although that which the scripture hath of thinges in the former kind be for euer permanent; yet in the later both much of that which the scripture teacheth is not alwaies needfull; and much the Church of God shall alwaies neede which the scripture teacheth not. So as the forme of politie by thē set downe for perpetuitie, is three waies faultie. Faultie in omitting some things which in scripture are of that nature, as namely the difference that ought to bee of Pastors when they grow to any great multitude; faultie in requiring Doctors, Deacons, Widowes, and such like; as thinges of perpetuall necessitie by the law of God, which in truth are nothing lesse; faultie also in vrging some thinges by scripture immutable, as their Layelders, which the scripture neither maketh immutable, nor at all teacheth, for any thing either we can as yet find, or they hauehave hitherto beene able to proue. But hereof more in the bookes that followe. As for those maruellous discourses, wherby they aduenture to argue that God must needs hauehave done the thing which they imagine was to be done; I must confesse I hauehave often wondred at their exceeding boldnesse herein. When the question is whether God hauehave deliuered in scripture (as they affirme he hath) a complet particular immutable forme of Church-politie; why take they that other both presumptuous and superfluous labour, to proue he should hauehave done it; there being no way in this case to proue the deede of God, sauing only by producing that euidence wherein he hath done it? But if there be no such thing apparent vponupon record, they do as if one should demaund a legacie by force and vertue of some written testament, wherein there being no such thing specified, hee pleadeth that there it must needes be, and bringeth argumēts from the louelove or goodwill which alwaies the testatour bore him, imagining that these or the like proofes will conuict a testament to hauehave that in it, which other mē can no where by reading find. In matters which concerne the actions of God, the most dutiful way on our part is to search what God hath done, and with meeknes to admire that, rather thē to dispute what he in congruitie of reason ought to do. The waies which he hath whereby to do all things for the greatest good of his Church, are mo in number thē we can search, other in nature thē that we should presume to determine which of many should be the fittest for him to choose, till such time as we see he hath chosen of many some one; which one wee then may boldly conclude to be the fittest, because he hath taken it before the rest. When we doe otherwise, surely we exceede our bounds, who and where we are we forget; and therefore needfull it is that our pride in such cases be controld, and our disputes beaten backe with those demands of the blessed Apostle. How vnsearchable are his iudgements, Rom. 11.33.and his waies past finding out? Who hath knowne the minde of the Lord, or who was his counsellor?

The Laws of Ecclesiastical Polity, Book 3

p. 123The 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.

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.