Works of Hooker — Richard Hooker

Works of Hooker · Richard Hooker

OF THE LAWS OF Ecclesiastical Polity.

Book II. Concerning their First Position who urge Reformation in the Church of England: Namely, That Scripture is the only rule of all things, which in this life may be done be men.

The Matter contained in this Second Book.

1. AN Answer to their first Proof brought out of Scripture, Prov. 2. 9.

2. To their second, 1 Cor. 10. 31.

3. To their third, 1 Tim. 4. 5.

4. To their fourth, Rom. 14. 23.

5. To their proofs out of Fathers, who dispute negatively from the Authority of Holy Scripture.

6. To their proof by the Scriptures custom of disputing from Divine Authority negatively.

7. An Examination of their Opinion concerning the force of Arguments taken from humane Authority for the ordering of mens actions and perswasions.

8. A Declaration what the truth is in this matter.

AS that which in the Title hath been proposed for the matter whereof we treat is only the Ecclesiastical Law whereby we are governed; So neither is it my purpose to maintain any other thing, then that which therein Truth and Reason shall approve. For concerning the dealings of men, who administer Government, and unto whom the Execution of that Law belongeth, they have their Judge who sitteth in Heaven, and before whose Tribunal Seat they are accountable for whatsoever abuse or corruption, which (being worthily misliked in this Church) the want either of Care or of Conscience in them hath bred. We are no Patrons of those things therefore; the best defence whereof is speedy redress and amendment. That which is of God we defend, to the uttermost of that ability which he hath given: that which is otherwise, let it wither even in the root from whence it hath sprung. Wherefore all these abuses being severed and set apart, which use from the corruption of men, and not from the Laws themselves: Come we to those things which in the very whole entire form of our Church-Polity have been (as we perswade our selves) injuriously blamed by them who indeavour to overthrow the same, and instead thereof to establish a much worse, onelyonly through a strong misconceit they have, that the same is grounded on Divine Authority. Now, whether it be that through an earnest longing desire to see things brought to a peaceable end; I do but imagine the matters whereof we contend, to be fewer then indeed they are; or else for that in truth they are fewer when they come to be discust by Reason, then otherwise they seem when by heat of contention they are divided into many slips, and of every Branch an heap is made: Surely, as now we have drawn them together, choosing out those things which are requisite to be severally all discust, and omitting such mean Specialities as are likely (without any great labour) to fall afterwards of themselves; I know no cause why either the number or the length of these Controversies should diminish our hope of seeing them end with concond and love on all sides; which of his infinite love and goodness, the Father of all peace and unity grant. Unto which Scope that our endeavour may the more directly tend, it seemeth fittest that first those things be examined, which are as seeds from whence the rest that ensue have grown. And of such the most general is, that, wherewith we are here to make our entrance: A Question not moved (I think) any where in other Churches, and therefore in ours the more likely to be soon (I trust) determined: the rather for that it hath grown from no other root then only a desire to enlarge the necessary use of the Word of God; which desire hath begotten an Error inlarging it further then (as we are perswaded) soundness of truth will bear. For whereas God hath left sundry kindes of Laws unto men, and by all those Laws the actions of men are in some sort directed:T. C. l. 1. p.59, 60. They hold that one only Law, the Scripture, must be the Rule to direct in all things, even so far as to the taking up of a Rush or Straw. About which point there should not need any question to grow, and that which is grown might presently end, if they did yield but to these two restraints: The first is, Not to extend the actions whereof they speak, so low as that Instance doth import, of taking up a Straw, but rather keep themselves at the least within the compass of Moral Actions, Actions which have in them Vice of Vertue: The second, Not to exact at our hands for every action the knowledge of some place of Scripture, out of which we stand bound to deduce it, as by divers Testimonies they seek to enforce; but rather as the truth is, so to acknowledge, that it sufficeth if such actions be framed according to the Law of Reason; the general Axiomes, Rules and Principles of which Law, being so frequent in Holy Scripture, there is no let but in that regard, even out of Scripture such duties may be deduced by some kind of Consequence (as by long circuit of Deduction it may be that even all Truth, out of any Truth, may be concluded) howbeit no man bound in such sort to deduce all his actions out of Scripture, as if either the place be to him unknown whereon they may be concluded, or the reference unto that place not presently considered of, the action shall in that respect be condemned as unlawful. In this we dissent, and this we are presently to examine.

1. In all parts of knowledge rightly so termed, things most general are most strong; Thus it must be, inasmuch as the certainty of our perswasion touching particulars, dependeth altogether upon the credit of those Generalities out of which they grow.The first pretended proof of the first Position out of Scripture. Prov. 2. 9. T. C. lib. 1. p. 20. I say, That the Word of God containeth whatsoev…r things can fall into any part of mans life. For in Solomon saith in the second Chapter of the Proverbs, My son, if thou receive my words, &c. then they shalt understand iustice, and iudgement… and equity, and every good way. Albeit therefore every cause admit not such Infallible Evidence of proof, as leaveth no possibility of doubt or scruple behinde it; yet they who claim the general assent of the whole world unto that which they teach, and do not fear to give very hard and heavy sentence upon as many as refuse to embrace the same, must have special regard that their first Foundations and Grounds be more then slender probabilities. This whole Question which hath been moved about the kinde of Church Regiment, we could not but for our own resolution sake, endeavour to unrip and sist; following therein as near as we might, the conduct or that judicial Method which serveth best for invention of Truth. By means whereof, having found this the Head Theorem of all their Discourses, who plead for the change of Ecclesiastical Government in England, namely, That the Scripture of God is in such sort the rule of humane actions, that simply whatsoever we do, and are not by it directed thereunto, the same is sin; we hold it necessary that the proofs hereof be weighed: Be they of weight sufficient or otherwise, it is not ours to judge and determine; onelyonly what difficulties there are, which as yet with-hold our assent, till we be further and better satisfied, I hope, no indifferent amongst them will scorn or refuse to hear. First, therefore whereas they alledge, That Wisdom doth teach men every good way; and have thereupon inferred, that no way is good in any kinde of action, unless Wisdom do by Scripture lead unto it: See they not plainly how they restrain the manifold ways which Wisdom hath to teach men by, unto one onelyonly way of teaching, which is by Scripture? The bounds of Wisdom are large; and within them much is contained. Wisdom was Adams Instructor in Paradise: Wisdom endued the Fathers who lived before the Law, with the knowledge of holy things; by the wisdom of the Law of God. David attained to excel others in understanding;Psal. 119. 95. and Solomon likewise to excel David, by the self-same wisedome of God, teaching him many things besides the Law. The ways of well-doing are in number even as many, as are the kindes of voluntary actions: so that whatsoever we do in this World, and may do it ill, we shew our selves therein by well-doing to be wise. Now if wisdom did teach men by Scripture not only all the ways that are right and good in some certain kinde, according to that ofa2 Tim. 3. 16. The whole Scripture is given by inspiration of God, and is profitable to teach, to improve, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works. He meaneth all and only those good works which belong unto us as we are Men of God, and which unto salvation are necessary. Or if we understand by men of God. God's Ministers, there is not required in them an universal skill of every good work or way, but an hability to teach whatsoever men are bound to do that they may be saved: And with this kinde of knowledge the Scripture sufficeth to furnish them as touching matter. S. Paul, concerning the use of Scripture; but did simply without any manner of exception, restraint, or distinction, teach every way of doing well: There is no Art but Scripture should teach it, because every Art doth teach the way how to do something or other well: To teach men therefore Wisdom professeth, and to teach them every good way: but not every good way by one way of teaching. Whatsoever either men on Earth, or the Angels of Heaven do know, it is as a drop of that unemptiable Fountain of Wisdom; which Wisdom, hath diversly imparted her treasures unto the World. As her ways are of sundry kinds, so her manner of teaching is not meerly one and the same. Some things she openeth by the Sacred Books of Scripture; some things by the glorious works of Nature: with some things she inspireth them from above by spiritual influence; in some things she leadeth and traineth them onelyonly by worldly experience and practice. We may not so in any one special kinde admire her, that we disgrace her in any other; but let all her ways be according unto their place and degree adored.

2. That all things be done to the glory of God, The second Proof out of Scripture, 1 Cor. 10. 32. T. C. l. 1 p.26. S. Paul saith, That whether we eat or drink or whatsoever we do, we must do it to the glory of God; but no man can glorifie God in any thing but by obedience; and there is no obedience but in respect of the commandment and word of God therefore it followeth that the Word of God directeth a man to all his actions.the blessed Apostle (it is true) exhorteth. The glory of God is the admirable excellency of that Vertue Divine, which being made manifest, causeth Men and Angels to extol his greatness, and in regard thereof to fear him. By being glorified, it is not meant, that he doth receive any augmentation of glory at our hands; but his Name we glorifie, when we testifie our acknowledgement of his glory. Which albeit we most effectually do by the vertue of obedience; nevertheless it may be perhaps a Question, Whether S. Paul did mean that we sin as oft as ever we go about any thing, without an express intent and purpose to obey God therein. He saith of himself, I do in all things please all men, seeking not mine own commodity, but rather the good of many, that they may be saved. Shall it hereupon be thought, that St. Paul did not move either hand or foot, but with express intent even thereby to further the common salvation of men? We move, we sleep, we take the cup at the hand of our friend, a number of things we oftentimes do, only to satisfie some natural desire, without present, express and actual reference unto any Commandment of God. Unto his glory even these things are done which we naturally perform, and not only that which morally and spiritually we do. For by every effect proceeding from the most concealed instincts of Nature, his power is made manifest. But it doth not therefore follow, that of necessity we shall sin, unless we expresly intend this in every such particular. But be it a thing which requireth no more then onelyonly our general presupposed willingness to please God in all things, or be it a matter wherein we cannot so glorifie the Name of God as we should, without an actual intent to do him in that particular some special obedience; yet for any thing there is in this sentence alledged to the contrary, God may be glorified by obedience, and obeyed by performance of his will, and his will be performed with an actual intelligent desire to fulfil that Law which maketh known what his will is, although no special clause or sentence of Scripture be in every such action set before mens eyes to warrant it. For Scripture is not the onelyonly Law whereby. God hath opened his will touching all things that may be done; but there are other kinde of Laws which notifie the will of God, as in the former Book hath been proved at large: nor is there any Law of God, whereunto he doth not account our obedience his glory. Do therefore all things unto the glory of God, (saith the Apostle) be inoffensive both to the Iews and Grecians, and the Church of God; even as I please all then in all things, not seeking mine own commodity, but manies, that they may be saved. In the least thing done disobediently towards God, or offensively against the good of men, whose benefit we ought to seek for as for our own, we plainly shew that we do not acknowledge God to be such as indeed he is, and consequently that we glorifie him not. This the blessed Apostle teacheth; but doth any Apostle teach that we cannot glorifie God otherwise then onelyonly in doing what we finde that God in Scripture commandeth us to do? The Churches dispersed amongst the Heathen in the East part of the World, are by the Apostle S. Peter exhorted,1 Pet. 2. 11. to have their conversation honest amongst the Gentiles, that they which spake evil of them as of evil doers, might by the good works which they should see, glorifie God in the day of visitation. As long as that which Christians did was good, and no way subject unto just reproof, their vertuous conversation was a mean to work the Heathens conversion unto Christ. Seeing therefore this had been a thing altogether impossible, but that Infidels themselves did discents, in matters of life and conversation, when believers did well, and when otherwise; when they glorified their Heavenly Father, and when not: It followeth, that somethings wherein God is glorified, may be some other way known then onelyonly but the sacred Scripture, of which Scripture the Gentiles being utterly ignorant, did notwithstanding judge rightly of the quality of Christian mens actions. Most certain it is, that nothing but onelyonly sin doth dishonoar God. So that to glorifie him in all things, is to do nothing whereby the Name of God may be blasphemed; nothing whereby the salvation of Jew or Grecian,Rom. 2. 34. or any in the Church of Christ may be let or hindred;1 Cor. 10. 33. Rom. 2. 23. nothing whereby his Law is transgrest. But the Question is, Whether only Scripture do shew whatsoever God is glorified in.

3. And though meats and drinks be said to be sanctified by the Word of God, and by Prayer,The first Scripture proi. 1 Tim. 4. 5. and thirds which S. Easil said at moves and drinks, 1 that they are cause tight into us by … of God; the same is do desynd ersloted of all things lesse whenever we have the used of foreign The forth Scripture prof. Tim. 4. 23. T. C. l. 1. p. 87. yet neither is this a Reason sufficient to prove, That by Scripture we must of necessity be directed, in every light and common thing, which is incident unto any part of Mans life. OnelyOnly it sheweth that unto us the Word, that is to say, the Gospel of Christ, having not delivered any such difference of things clean and unclean as the Law of Moses did unto the Jews, there is no cause but that we may use indifferently all things, as long as we do not (like Swine) take the benefit of them without a thankful acknowledgement of his liberality and goodness, by whose Providence they are enjoyed. And therefore the Apostle gave warning beforeshifhed to that need of such as should enjoyed to abstain from meats, which God hath streased to be received will thanksgiving, by them which believe and know the Truth. For every creature of God in good, and nothing to be refused, if it be received with thanksgiving; because it sanctified by the Word of God and Prayer. The Gospel, by not malling many things unclean! as the Law did, hath sanctified those things generally to asked which particularly each man unto himself must sanctifie by a reverend and holy the … which will hardly be down so far as to serve their purpose, who have imagined the World in such sort to sanctifie all things, that neither food saw he tastest, nor Principle on, nor in the World any thing done, but this deed must needs be sin in them which do not first know it appointed unto them by Scripture before they do it.

4. But to come unto that which of all other things in Scripture is most stood upon that place of S. Paul they say, is of all other most clear, where speaking of those things which are called indifferent, in the end he concludeth, That whatsoever is not of faith, of sin his Faith is not But th respect of the Word of God therefore whatsoever is not done by the Word of God, is sin. Whereunto the answer, that albest the name of Faith being properly and strictly taken, it must needs have reference unto some uttered word, as the Object of belief: nevertheless, sith the ground of credit is the credibility of things credited; and things are made credible, either by the known condition and quality of the utterer, or by the manifest likelihood of Truth,Psal. 19.8. Apoc. 3. 14. 2 Cor. 1. 18. which they have in themselves; hereupon it riseth, that whatsoever we are perswaded of, the same we are generally said to believe. In which generality the Object of Faith may not so narrowly be restrained, as if the same did extend no further then to the only Scriptures of God.John 10. 38. Though (saith our Saviour) ye believe not me, believe my works, that ye may know and believe that the Father is in me, and I in him. The other Disciples said unto Thomas,John 20. 25. We have seen the Lord; but his answer unto them was, Except I see in his hands the print of the nails, and put my finger into them, I will not believe. Can there be any thing more plain, then that which by these two Sentences appeareth? Namely, That there may be a certain belief grounded upon other assurance then Scripture; any thing more clear, then that we are said not only to believe the things which we know by anothers relation, but even whatsoever we are certainly perswaded of, whether it be by reason, or by sense? Forasmuch therefore as (aAnd if any will say, that S. Paul meaneth there a full foreign … and perwasion that that which he doth is well it is granted that S. Paul doth is well done, I grant it: But from whance can that spring but from Faith? How can we perswade and assure our selves that we do well, but whereas we have the Word of God for our warrant? T. C. l. 1. c. 27.) it is granted that S. Paul doth mean nothing; else by Faith, but onelyonly a full perswasion that that which we do it well done; against which kinde of Faith or perswasion, as S. Paul doth count it sin to enterprize any thing,(bWhat also that so me even of those Heathen men have taught, that nothing wight to be done, whereof thou douhtest whether it be right or wrong? Whereby if appeareth, that even those which has no knowledge of the Word of God, did see much of the equity of this which the Apostle requireth of a Christian man: Aut that the chiefest diffarence is, that where they seat men for the difference of good and evil to the light of reason, In such things the Apostle se…deth them to the School of Christ in his Word, which only is able through faith to give them assurance and resolution in their doings, T. C. l. 1. p. 60.) so likewise some of the very Heathen have taught, as Tully, That nothing ought to be done whereof thou doubtest, whether it be right or wrong; whereby it appeareth that even those which had no knowledge of the Word of God, did see much of the equity of this which the Apostle requireth of a Christian man; I hope we shall not seen altogether unnecessarily to doubt of the soundness of their opinion, who think simply that nothing but onelyonly the Word of God, can give us assurance in any thing we are to do, and resolve us that we do well. For might not the Jews have been fully perswaded that they did well to think (if they had so thought) that in Christ God the Father was, although the only ground of this, their Faith, had been the wonderful works they saw him do? Might not, yea, did not Thomas fully in the end perswade himself, that he did well to think that body which now was raised, to be the same which had been crucified?John 20.21. That which gave Thomas this assurance was his sense; Thomas; Because thou hast seen, thou believest, saith our Saviour. What Scripture had Tully for his assurance? Yet I nothing doubt, but that they who alledge him think he did well to set down in Writing, a thing so consonarie unto truth. Finally, We all believe that the Scriptures of God are Sacred, and that they have proceeded from God, our selves we assure that we do right well in so believing. We have for this point a Demoustration sound and infallible. But it is not the Word of God which doth or possibly can assure us, that we do well to think it his Word. For if any one Book of Scripture did give testimony to all, yet sell that Scripture which giveth credit to the rest, would require another Scripture to give credit unto it neither could we ever come unto any pause whereon to rest our assurance this way: so that unless beside Scripture, there were something which might assure us that we do well, we could nor think we do well; no, not in being assured that Scripture is a sacred and holy Rule of well-doing. On which determination we, might be contented to stay our selves, without further proceeding herein, but that we are drawn on into a larger speech, by reason of their so great earnestness, who beat more, and more upon these last alledged words, as being of all other most pregnant. Whereas, therefore they still argue,T.C. 1. 2. p. 58. That wheresoever faith is wanting, there is sin; and in every action not commanded, faith is wanting; Ergo, in every action not commanded, there is sin: I would demand of them; First, forasmuch, as the nature of things indifferent, is neither to be commanded, nor forbidden, but left free and arbitrary; how there can be any thing indifferent, i… for want of Faith, sin be committed, when any thing not commanded is done. So that of necessity they must adde somewhat, and at least wise thus, set it down: In every action not commanded of God, or permitted with approbation, Faith is wanting, and for want of Faith there is sin. The next thing we are to enquire is, What those things be which God permitteth with approbation, and how we may know them to be so permitted? When there are unto one end sundry means; as for example, for the sustenance of our bodies many kindes of food, many sorts of raiment to cloath our nakedness, and so in other things of like condition: Here the end it self being necessary, but not so any one mean thereunto; necessary that our bodies should he both fed and cloathed, howbeit no one kinde of food or raiment necessary; therefore we hold these things free in their own nature and indifferent. The choice is left to our own discretion, except a principal Bond of some higher duty remove the indifferency that such things have in themselves. Their indifferency is removed, if either we take away our own liberty,Acts. 5. as Ananias did, for whom to have sold or held his Possessions it was indifferent, till his Solemn Vow and Promise into God had strictly bound him one only way: or if God himself have precisely abridged the same, by restraining us unto, or by barring us from some one or more things of many, which otherwise were in themselves altogether indifferent. Many fashions of Priestly Attire there were, whereof Aaron and his Sons might have had their free choice without sin,Exod. 28.43. Levit. 11. but that God expresly tied them unto one. All meats indifferent unto the Jew, were it not that God by name excepted some, as Swines flesh. Impossible therefore it is we should otherwise think, then that what things God doth neither command nor forbid, the same he permitteth with approbation either to be done or left undone.1 Cor. 6.12. All things are lawful unto me, saith the Apostle, speaking as it seemeth, in the person of the Christian Gentile, for maintenance of liberty in things indifferent: whereunto his answer is, that nevertheless, All things are not expedient; in things indifferent there is a choice, they are not always equally expedient. Now in things although not commanded of God, yet lawfull, because they are permitted, the Question is, What light shall shew us the conveniency which one hath above another? For answer, their final Determination is, That whereas the Heathen did send men for the difference of good and evil to the light of reason, in such things the Apostle sendeth us to the school of Christ in his Word, which onelyonly is able through faith to give us assurance and resolution in our doings. Which word OnelyOnly, is utterly without possibility of ever being proved. For what if it were true concerning things indifferent, that unless the Word of the Lord had determined of the free use of them, there could have been no lawful use of them at all; which notwithstanding is untrue; because it is not the Scriptures setting down such things as indifferent, but their not setting down as necessary, that doth make them to be indifferent; yet this to our present purpose serveth nothing at all. We enquire not now, Whether any thing be free to be used, which Scripture hath nor set down as free? but concerning things known and acknowledged to be indifferent, whether particularly in chusing any one of them before another, we sin, if any thing but Scripture direct us into this our choice. When many meats are set before me, all are indifferent, none unlawful; I take one as most convenient. If Scripture require me so to do, then is not the thing indifferent, because I must do what Scripture requireth. They are all indifferent; I might take any, Scripture doth not require of me to make any special choice of one: I do notwithstanding make choice of one, my discretion teaching me so to do. A hard case, that hereupon I should be justly condemned of sin. Not let any man think that following the judgement of natural discretion in such cases, we can have no assurance that we please God. For to the Author and God of our nature, how shall any operation proceeding in natural sort, he in that respect unacceptable? The nature which himself hath given to work by, he cannot but be delighted with, when we exercise the same any way without Commandment of his to the contrary. My desire is, to make this cause so manifest, that if it were possible, no doubt or scruple concerning the same, might remain in any mans cogitation. Some truths there are, the verity whereof time doth alter: As it is now true that Christ is risen from the dead; which thing was not true at such time as Christ was living on earth, and had not suffered. It would be known therefore, whether this which, they teach concerning the sinful stain of all actions not commanded of God, be a truth that doth now appertain unto us onelyonly, or a perpetual truth, in such sort that from the first beginning of the world, unto the last consummation thereof, it neither hath been, nor can be otherwise. I see not how they can restrain this unto any particular time, how they can think it true now, and not always true, that in every action not commanced there is for want of Faith sin. Then let them cast back their eyes unto former generations of men, and mark what was done in the prime of the World: Seth, Enoch, Noah, Sem, Abraham, Iob, and the rest that lived before any syllable of the Law of God was written, did they not sin as much as we do in every action not commanded? That which God is unto us by his Sacred Word, the same he was unto them by such like means as Eliphaz in Iob describeth.Job 2. 10. If therefore we sin in every action which the Scripture commandeth us not, it followeth that they did the like in all such actions as were not by Revelation from Heaven exacted at their hands: Unless God from Heaven did by vision still shew them what to do, they might do nothing; not eat, not drink, not sleep, not move. Yea, but even as in darkness, candle light may serve to guide mens steps, which to use in the day were madness; so when God had once delivered his Law in writing, it may be, they are of opinion, that then it must needs be sin for men to do any thing, which was not there commanded them to do, whatsoever they might do before. Let this be granted, and it shall hereupon plainly ensue, either that the light of Scripture once shining in the world, all other light of Nature is therewith in such sort drowned, that now we need it not, neither may we longer use it; or if it stand us in any stead, yet, as Aristotle speaketh of men whom nature hath framed for the state of servitude, saying,Arist. Pal. 11 They have reason so far forth as to conceive when others direct them, but little or none in directing themselves by themselves; so likewise our natural capacity and judgement must serve us onelyonly for the right understanding of that which the sacred Scripture teacheth. Had the Prophets who succeeded Moses, or the blessed Apostles which followed them, been setled in this perswasion, never would they have taken so great pains in gathering together natural Arguments, thereby to teach the faithful their Duties. To use unto them any other Motive then Scriptures est, Thou it is written, had been to teach them other grounds of their Actions then Scripture; which I grant, they alledge commonly, but not onelyonly. OnelyOnly Scripture they should have alledged, had they been thus perswaded, that so far forth we do sin, as we do any thing otherwise directed then by Scripture. S. Augustine was resolute in points of Christianity to credit none, how godly and learned soever he were, unless he confirmed his sentence by the Scriptures, or by some reason not contrary to them. Let them therefore with S. Augustine reject and condemn that which is not grounded either on the Scripture,August. Ep. 18. or on some reason not contrary to Scripture, and we are ready to give them our hands in token of friendly consent with them.

5. But against this it may be objected,The First Assertion endeavoured to be proved by the use of taking Arguments Negatively from the Authority of Scripture: which kinde of disputing is mual in the Fathers. and is, That the Fathers do nothing more usually in their Books, then draw Arguments from the Scripture negatively in reproof of that which is evil; Scriptures teach it not, avoid it therefore: these disputes with the Fathers are ordinary, neither is it hard to shew that the Prophets themselves have so reasoned. Which Arguments being sound and good, it should seem that it cannot be unsound or evil to hold still the same Asserrion, against which hitherto we have disputed. For if it stand with reason thus to argue, Such a thing is not taught us in Scripture, therefore we may not receive or allow it: how should it seem unreasonable to think, that whatsoever we may lawfully do, the Scripture by commanding it must make it lawful? But how far such Arguments do reach, it shall the better appear by considering the matter wherein they have been urged. First therefore this we constantly deny, that of so many Testimonies as they are able to produce for the strength of Negative Arguments, any one doth generally (which is the point in question) condemn either all opinions as false, or all actions as unlawful, which the Scripture teacheth us not. The most that can be collected out of them is onelyonly, that in some cases a Negative. Argument taken from Scripture is strong, whereof no man endued with judgement can doubt. But doth the strength of some Negative Argument prove this kinde of Negative Argument strong, by force whereof, all things are denied which Scripture affirmeth not, or all things which Scripture prescribeth not condemned? The Question between us is concerning matter of Action, what things are lawful, or unlawful for men to do. The Sentences alledged out of the Fathers, are as peremptory, and as large in every respect for matter of Opinion, as of action; which argueth that in truth they never meant any otherwise to tie the one then the other unto Scripture, both being thereunto equally tied, as far as each is required in the same kinde of necessity unto Salvation. If therefore it be not unlawful to know, and with full perswasion to believe much more then Scripture alone doth teach; if it be against all Sense and Reason to condemn the knowledge of so many Arts and Sciences as are otherwise learned then in Holy Scripture, notwithstanding the manifest Speeches of ancient Catholick Fathers which seem to close up within the bosom thereof all manner good and lawful knowledge; wheresore should their words be thought more effectual to shew that we may not in deeds and practice, then they are to prove that in speculation and knowledge, we ought not to go any further then the Scripture? Which Scripture being given to teach matters of belief, no less then of action; the Fathers must needs be, and are even as plain against credit, besides the relation, as against practice, without the injunction of the Scripture. S. Augustine hath said,Aug cont. liter. Peril. l. 3. c. 6. Whether it be question of Christ, or whether it be question of his Church, or of what thing soever the question be: I say not, if we, but if an Angel from Heaven shall tell us any thing beside that you have received in the Scripture under the Law and the Gospel, let him be accursed. In like sort Tertallian, Tertul. de praescript. adversWe may not give our selves this liberty to bring in any thing of our will,, T.C. l 2. p. 81. Augustine saith, Whether it be question of Christ, or whether it be question of his Church, &c. And lest the Answer should restrain the general saying of Augustine, unto the Doctrine of the Gospel, so that he would thereby save out the Discipline; even Tertullian himself, before he was embrued with the Heresie of Montanus, giveth Testimony unto the Discipline in these world. We may not give our selves, &c.nor chuse any thing that other men bring in of their will; we have the Apostles themselves for Authors, which themselves brought nothing of their own will; but the Discipline which they received of Christ, they delivered faithfully unto the people; in which place the name of Discipline importeth not, as they who alledge it would fain have it construed, but as any man who noteth the circumstance of the place, and the occasion of uttering the words, will easily acknowledge, even the self-same thing it signifieth, which the name of Doctrine doth; and as well might the one as the other there have been used. To help them farther,Hierom. centra Helvid. Hilar. in Psal. 131. doth not S. Ierome, after the self-same manner dispute. We believe it not, because we read it not: yea, We ought not so much as to know the things which the Book of the Law containeth not, saith S. Hilary. Shall we hereupon then conclude, that we may not take knowledge of, or give credit unto any thing which sense, or experience, or report, or art doth propose, unless we finde the same in Scripture? No, it is too plain that so far to extend their Speeches, is to wrest them against their true intent and meaning. To urge any thing upon the Church, requiring thereunto that Religious Assent of Christian Belief, wherewith the words of the Holy Prophets are received; to urge any thing as part of that supernatural and celestially revealed Truth which God hath taught, and not to shew it in Scripture, this did the ancient Fathers evermore think unlawful, impious execrable. And thus as their Speeches were meant, so by us they must be restrained. As for those alledged words of Cyprian, T. C. l. r. p. 8. Let him hear what Cyprian saith, The Christian Religion (saith he) shall finde, that, &c Verè hee mandatum legem comptectitur & Prophetas, & in hee verbo ownium Scripturarum volumina coarctantuo. Hot natura, hac ratis, hac Demine, verbi tui clam at authoritas, hee exore two andivinus, hieinvenit consummationem nem omnis Religio. Prinum of hocmandatum & ultimum. hot it librovita cens…t: um indeficiencie & haminibus & Argella exhibes lessiemen. Legat hoc unum verbum & in hot mandato medietur Christiana Religio. &inseriet ex hoc Scripunta omulum dotle marum regelas emarisse. & bine naset & but reveral quicquid Ecclesiastica con… disciplina. & in omalous irthamessis & frivolum quaiquid dileetio non confirmal men confirmat.The Christian Religion shall finde, that out of this Scripture Rules of all Doctrines have sprung, and that from hence doth spring, and hither doth return whatsoever the Ecclesiastical Discipline doth contain. Surely this place would never have been brought forth in this cause, if it had been but once read over in the Author himself, out of whom it is cited. For the words are uttered concerning that one principal Commandment of Love; in the honour whereof hespeaketh after this sort; Surely this Commandment containeth the Law and the Prophets, and in this one Word is the Abridgement of all the Volumes of Scripture: This Nature, and Reason, and the authority of thy Word, O Lord, doth proclaim; this we have heard out of thy month; herein the perfection of all Religion doth consist. This is the first Commandment and the last: This being written in the Book of Life, is (as it were) an everlasting lesson both to Men and Angels. Let Christian Religion read this one Word, and meditate upon this Commandment, and out of this Scriptrue it shall finde the Rules of all Learning to have spring, and from hence to have risen, and hither to return, whatsoever the Ecclesiastical Discipline containeth; and that in all things it is vain and bootless which Charity confirmeth not. Was this a sentence (trow you) of so great force to prove that Scripture is the onelyonly Rule of all the actions of men? Might they not hereby even as well prove, that one Commandment of Scripture is the onelyonly rule of all things, and so exclude the rest of the Scripture, as now they do all means besides Scripture? But thus it fareth, when too much desire of contradiction causeth our speech rather to pass by number, then to stay for weight. Well, but Tertullian doth in this case speak yet more plainly: The Scripture (saith he) denieth what it noteth not: which are indeed the words of Tertullian. But what? the Scripture reckoneth up the Kings of Israel, and amongst those Kings, David; the Scripture reckoneth up the sons of David, and amongst those sons,Tertul. lib. de Monog. T. C. l. 2. p 81. And in another place Tertullian saith, That the Scripture deniest that when it noteth nor. Solomon. To prove that amongst the Kings of Israel, there was no David but only one; no Solomon but one in the sons of David, Tertullians Argument will fitly prove. For inasmuch as the Scripture did propose to reckon up all; if there were moe, it would hauehave named them. In this case the Scripture doth deny the thing it noteth not. Howbeit I could not but think that man to do me some piece of manifest injury, which would hereby fasten upon me a general Opinion, as if I did think the Scripture to deny the very Reign of King Henry the Eighth, because it no where noteth that any such King did reign. Tertullians speech is probable concerning such matter as he there speaketh of. There was, saith Tertullian, no second Lamech, like to him that had two wives; the Scripture denieth what it noteth not. As therefore it noteth one such to have been in that Age of the World; so had there been moe, it would by likelihood as well have noted many as one. What infer we now hereupon? There was no second Lamech; the Scripture denieth what it noteth not. Were it consonant unto reason to divorce these two Sentences, the former of which doth shew how the latter is retrained, and not marking the former, to conclude by the latter of them, that simply whatsoever any man at this day doth think true, is by the Scripture denied, unless it be there affirmed to be true? I wonder that a case so weak and feeble hath been so much persisted in. But to come unto those their Sentences, wherein matters of action are more apparently touched, the Name of Tertullian is as before, so here again pretended; who writing unto his Wife two Books,T. C. l. 2. p. 80. And that in indifferent things it is not enough that they be not against the Word but that they be according to the Word, it may appear by other place, where he saith, That whatsoever pleaseth not the Lord, displeaseth him, and with hurt is received, liv. 2. ad uxorem. and exhorting her in the one to live a Widow, in case God before her should take him unto his mercy; and in the other, if she did marry, yet not to joyn her self to an Infidel, as in those times some Widows Christian had done for the advancement of their estate in this present world; he urgeth very earnestly S. Pauls words, OnelyOnly in the Lord: Whereupon he demandeth of them that think they may do the contrary, what Scripture they can shew where God hath dispenced and granted license to do against that which the blessed Apostle so strictly doth enjoyn? And because in defence it might perhaps be replied, Seeing God doth will that couples which are married when both are Infidels, if either party chance to be after converted unto Christianity, this should not make separation between them, as long as the unconverted was willing to retain the other on whom the grace of Christ had shined; wherefore then should that let the making of marriage, which doth not dissolve marriage being made? After great Reasons shewed why God doth in Converts being married, allow continuance with Infidels, and yet disallow that the faithful when they are free should enter into bonds of Wedlock with such, concludeth in the end concerning those women that so marry,Quae Domino non plarent, uti que effendnt uti que malo se inserunt. They that please not the Lord, do even thereby offend the Lord; they do even thereby throw themselves into evil; that is to say, while they please him not by manying in him, they do that whereby they incur his displeasure; they make an offer of themselves into the service of that enemy with whose servants they link themselves in so near a bond. What one syllable is there in all this, prejudicial any way to that which we hold? For the words of Tertullian as they are by them alledged, are two ways mis-understood; both in the former part, where that is extended generally to all things in the Neuter Gender, which he speaketh in the Feminine Gender of Womens persons; and in the latter, where, received with hurt, is put instead of willful incurring that which is evil. And so in sum, Tertullian doth neither mean nor say as is pretended, Whatsoever pleaseth not the Lord, displeaseth him; and with hurt it received; but, Those women that please not the Lord by their kinde of marrying, do even thereby offend the Lord, they do even thereby throw themselves into evil: Somewhat more shew there is in a second place of Tertullian, which notwithstanding when we have, examinedT. C. l. 2 l. 81. And to come yet neerer, where he disputeth against the wearing of crown or garland (which is indifferent in it self) to those which objecting asked. Where the Scripture saith, There man might nor wear a Crown? He answereth, by asking where the Scripture saith that they may wear? And unto them replying that it is permitted, which is not forbidden, He answereth, that it is forbidden, which is not permitted. Whereby appeareth, that the Argument of the Scriptures negatively holdeth nor only in the Doctrine and Ecclesiastical Discipline, but even in matters arbitrary and variable by the advice of the Church. Where it is not enough that they be not forbidden, unless there be some Word which doth permit the use of them: It is not enough that the Scripture speaketh one against them, unless it speak for them; And finally, where it displeaseth the Lord which pleaseth him not, we must of necessity have the Word of his mountain declare his pleasure. it will be found as the rest are. The Roman Emperors custom was at certain Solemn times to bestow on his Souldiers a Donative; which Donative they received, wearing Garlands upon their heads. There were in the time of the Emperors Severus and Antoninus, many who being Souldiers had been converted unto Christ, and notwithstanding continued still in that Military course of life. In which number, one man there was amongst all the rest, who at such a time coming to the Tribune of the Army to receive his Donative, came but with a Garland in his hand, and not in such sort as others did. The Tribune offended hereat, demanded what this great singularity would mean: To whom the Souldier, Christianus sum, I am a Christian. Many there were so besides him, which yet did otherwise at that time, whereupon grew a Question, Whether a Christian Souldier might herein do as the unchristian did, and wear as they wore. Many of them which were very sound in Christian belief, did rather commend the zeal of this man, then approve his action. Tertullian was at the same time a Moutanist, and an enemy unto the Church for condemning that Prophetical Spirit, which Montanus and his followers did boast they had received; as it in them Christ had performed his last promise; as if to them he had sent the Spirit that should be their Perfecter and final Instructer in the mysteries of Christian truth. Which exulceration of mind made him apt to take all occasions of contradiction. Wherefore in honour of that action, and to gall their mindes who did not so much commend it, he wrote his Book de Corona Militis, not dissembling the stomach wherewith he wrote it.Tent de …. For the first man he commended as one more constant then the rest of his Brethren, Who presumed, saith he, that they might well enough serve two Lords. Afterwards choler somewhat rising within him, he addeth, It doth even remain that they should also devise how to rid themselves of his Martyrdom, towards the Prophecies of whose Holy Spirit they have already shewed their disdain. They mutter that their good and long peace it now in hazard. I doubt not but serue of them send the Scriptures before, truss up bag and baggage, make themselves in a readiness, that they may fly from City to City; for that is the only point of the Gospel, which they are careful not to forget. I know even their Pastors very well what men they are; in peace Lions, Harts in time of trouble and fear: Now these men, saith Tertullian, They must be answered, Where do we finde it written in Scripture, that a Christian man may not wear a Garland … And as mens speeches uttered in heat of distempered affection, have oftentimes much more eagerness then weight; so he that shall mark the Proofs alledge, and the Answers to things objected in that Book, will now and then perhaps espy the like imbecillity. Such is that Argument whereby they that wore on their heads Garlands, are charged as transgressors of Natures Law, and guilty of Sacriledge against God the Lord o: Nature inasmuch as Flowers in such sort worn, can neither be smelt no… seen well by those that wear them: And God made Flowers sweet and beautiful, that being seen and smelt unto, they might so delight. Neither doth Tertullian bewray this weakness in striking only, but also in repelling their strokes with whom he contendeth. They ask, saith he, What Scripture is there which doth teach that we should not be crowned? And what Scripture is there which doth teach that we should? For in requiring on the contrary part the aid of Scripture, they do give sentence beforehand that their part ought also by Scripture to be aided: Which answer is of no great force. There is no necessity, that if I confess I ought not to do that which the Scripture forbiddeth me, I should thereby acknowledge my self bound to do nothing which the Scripture commandeth me not. For many inducements beside Scripture may lead me to that, which if Scripture be against, they all give place, and are of no value; yet otherwise are strong and effectual perswade. Which thing himself well enough understanding, and being not ignorant that Scripture in many things doth neither command nor forbid, but use silence; his resolution in fine, is, that in the Church a number of things are strictly observed, whereof no Law of Scripture maketh mention one way or other; that of things once received and confirmed by use, long usage is a Law sufficient; that in Civil affairs, when there is no other Law, custom it self doth stand for Law, that inasmuch as Law doth stand upon Reason, to alledge Reason serveth as well as to cite Scripture; that whatsoever is reasonable, the same is lawful, whosoever is the Author of it; that the authority of custom is great, finally, that the custom of Christians was then, and had been a long time, not to wear Garlands, and therefore that undoubtedly they did offend, who presumed to violate such a custom, by not observing that thing, the very inveterate Observation whereof was a Law sufficient to binde all men to observe it, unless they could shew some higher Law, some Law of Scripture to the contrary. This presupposed, it may stand then very well with strength and soundness of reason, even thus to answer, Whereas they ask what Scripture forbiddeth them to wear a Garland? we are in this case rather to demand, What Scripture commandeth them? they cannot here alledge, that that is permitted which is not forbidden them: no, that is forbidden them which is not permitted. For long received custom forbidding them to do as they did (if so be it did forbid them) there was no excuse in the world to justifie their act, unless in the Scripture they could shew some Law that did license them thus to break a received custom. Now whereas in all the Books of Tertullian besides, there is not so much found as in that one, to prove not only that we may do, but that we ought to do sundry things which the Scripture commandeth not; out of that very Book these Sentences are brought to make us believe that Tertullian was of a clean contrary mind. We cannot therefore hereupon yield; we cannot grant, that hereby is made manifest the Argument of Scripture negative to be of force, not only in Doctrine and Ecclesiastical Discipline, but even in matters arbitrary. For Tertullian doth plainly hold even in that Book, that neither the matter which he entreateth of was arbitrary, but necessary, inasmuch as the received custom of the Church did tie and binde them not to wear Garlands as the Heathens did; yea, and further also he reckoneth up particularly a number of things whereof he expresly concludeth, Haram & aliaram ejusmodi disciplinarum si legem expostules Scripturarum, nullam invenies; which is as much as if he had said in express words, Many things thereare which concern the Discipline of the Church, and the duties of men, which to abrogate and take away, the Scriptures negatively urged may not in any case perswade us, but they must be observed, yea, although no Scripture be found which requireth any such thing. Tertullian therefore undoubtedly doth not in this Book shew himself to be of the same minde with them, by whom his name is pretended.

6. But first the sacred Scriptures themselves afford oftentimes such Arguments as are taken from Divine Authority both one way and other;The first Assertion endeavoured to be confirmed by the Scripture… custom of disputing from Divine authority negatively, 1 Iob. a. 9. God is light and there is in him no darkness at all. Hebr. 6.1…. It is impossible that God should …e. Num. 22.19. God is not as man, that he should fve, T. C. l 2. p. 41. It is not hard to shew that the Prophets have reasoned Negatively. As when in the person of the Lord the Prophet saith, Whereof I have not spoken, Jer. 19.3. And which never eatred into my heart, Jer. 7. 31, 32. And where he condemneth them, because they have not asked counsel at the mouth of the Lord, Isai. 30.2. And it may be shewed, that the same kinde of Argument hath been used in things which are not of the substance of Salvation or Damnation, and whereof there was no Commandment to the contrary (as in the former there was, Levit. 18. 31. and 30, 3. Deut. 17. 16.) In Ioshua the Children of Israel are charged by the Prophet, that they asked not counsel at the mouth of the Lord, when they entred into Covenant with the Gibeanites, Ioshua 19. 14. And yet that Covenant was not made contrary unto any Commandment of God. Moreover, We read that when David had taken this counsel, to build a Temple unto the Lord, albeit the Lord had revealed before in his Word, that there should be such a standing place, where the Ark of the Covenant and the Service should have a certain abiding: And albeit there was no Word of God which forbad David to build the Temple; yet the Lord (with commendation … his good affection and zeal he had to the advancement of his glory) concludeth against Davids Resolution to build the Temple, with this Reason: Namely, That he had given no Commandment of this who should build it. 1 Chron. 1…. 6. The Lord hath commanded, therefore it must be: And again, in like sort, He hath not, therefore it must not be; some certainty concerning this point seemeth requisite to be set down: God himself can neither possibly err, nor lead into error. For this cause his Testimonies, whatsoever he affirmeth, are always truth, and most infallible certainty. Yea, further, because the things that proceed from him are perfect without any manner of defect or maim; it cannot be but that the words of his mouth are absolute, and lack nothing which they should have, for performance of that thing whereunto they tend. Whereupon it followeth, that the end being known whereunto he directeth his speech, the Argument negatively is evermore strong and forcible, concerning those things that are apparently requisite unto the same end. As for example, God intending to set down sundry times that which in Angels is most excellent, hath not any where spoken so highly of them as he hath of our Lord and Saviour Jesus Christ; therefore they are not in dignity equal unto him. It is the Apostle S. Pauls Argument. The purpose of God was to teach his people, both unto whom they should offer sacrifice, and what sacrifice was to be offered. To burn their sons in fire unto Baal he did not command them, he spake no such thing, neither came it into his minde: therefore this they ought not to have done. Which Argument the Prophet Jeremy useth more then once, as being so effectual and strong, that although the thing he reproveth were not only not commanded, but forbidden them, and that expresly; yet the Prophet chooseth rather to charge them with the fault of making a Law unto themselves,Levit. 18. 21 and 2. 3. Deut. 28. 10. than the crime of transgressing a Law which God had made. For when the Lord had once himself pecisely set down a form of executing that wherein we are to serve him, the fault appeareth greater to do that which we are not, then not to do that which we are commanded. In this we seem to charge the Law of God with hardness onelyonly, in that with foolishness; in this we shew our selves weak and unapt to be doers of his Will, in that we take upon us to be Controllers of his Wisdom: in this we fail to perform the thing which God seeth meet, convenient, and good, in that we presume to see what is meet and convenient better then God himself. In those actions therefore, the whole form whereof God hath of purpose set down to be observed, we may not otherwise do then exactly, as he hath prescribed: In such things Negative Arguments are strong. Again, with a Negative Argument David is pressed concerning the purpose he had to build a Temple unto the Lord: Thus saith the Lord,1 Chron. 17.6. Thou shalt not build me an House to dwell in. Wheresoever I have walked with all Israel, spake I one word to any of the Iudges of Israel, whom I commanded to feed my people, saying, Why have ye not built me an house? Isai. 30. 1.The Jews urged with a negative argument touching the aid which they sought at the hands of the King of Egypt; We to those rebellious children (saith the Lord) which walk forth to go down into Egypt, and have not asked counsel at my mouth, to strengthen themselves with the strength of Pharaoh. Finally, the league of Ioshua with the Gibeonites is likewise with a Negative Argument touched. It was not as it should be: And why? the Lord gave them not that advice: They sought not counsel at the mouth of the Lord. By the vertue of which examples,Josh 9.14. if any man should suppose the force of Negative Arguments approved, when they are taken from Scripture, in such sort as we in this question are pressed therewith, they greatly deceive themselves. For unto which of all these was it said, that they had done amiss in purposing to do, or in doing any thing at all which the Scripture commanded them not? Our Question is, Whether all be sin which is done without direction by Scripture, and not, whether the Israelites did at any time amiss by following their own mindes, without asking counsel of God. No, it was that peoples singular priviledge, a favour which God vouchsafed them above the rest of the world, that in the affairs of their estate, which were not determinable one way or other by the Scripture, himself gave them extraordinary direction and counsel, as oft as they sought it at his hands. Thus God did first by speech unto Noses, after by Urim and Thummim unto Priests; lastly, by dreams and visions unto Prophets, from whom in such cases they were to receive the answer of God. Concerning Ioshua therefore, thus spake the Lord unto Moses saying,Num. 27.21 He shall stand before Eleazer the Priest, who shall ask counsel for him by the judgement of Urim before the Lord: whereof had Ioshua been mindeful, the fraud of the Gibeonites could not so smoothly have past unespied till there was no help. The Jews had Prophets to have resolved them from the mouth of God himself whether Egyptian aids should profit them, yea, or no: but they thought themselves wise enough, and him unworthy to be of their counsel. In this respect therefore was their reproof, though sharp, yet just, albeit there had been no charge precisely given them that they should always take heed of Egypt. But as for David, to think that he did evil in determining to build God a Temple, because there was in Scripture no Commandment that he should build it, were very injurious: the purpose of his heart was religious and godly, the act most worthy of honour and renown; neither could Nathan chuse but admire his vertuous intent, exhort him to go forward, and beseech God to prosper him therein. Put God saw the endless troubles which David should be subject unto, during the whole time of his Regiment, and therefore gave charge to defer so good a work till the days of tranquillity and peace, wherein it might without interruption be performed. David supposed that it could not stand with the duty which he owed unto God, to set himself in an house of Cedar-trees,1 Chron 17. T. C. l. 2. p. 50 Mr. Harding reproacheth the Bishop of Salisbury with this kinde of reasoning: unto whom the Bishop answereth, The Argument of Authority negatively, is taken to be good, whensoever proof is taken of Gods Word, and is used not only by us, but also by many of the Catholick Fathers. A little after he sheweth the Reason why the Argument of Authority of the Scripture negatively is good; namely for that the Word of God is perfect. In another place unto M. Harding, casting him in the teeth with Negative Arguments, he allulgeth places out of Irenaeus Chrysostome, Le…, which reasoned Negatively of the Authority of the Scriptures. The places which he alledgeth be very full and plain in generality, without any such restraints as the Answeres imagined, as they are there to be seen. and to behold the Ark of the Lords Covenant unsetled. This opinion the Lord abateth, by causing Nathan to shew him plainly, that it should be no more imputed unto him for a fault, then it had been unto the Judges of Israel before him, his case being the same which theirs was, their times not more unquiet then his, nor more unfit for such an action. Wherefore concerning the force of Negative Arguments so taken from the authority of Scripture, as by us they are denied, there is in all this less then nothing. And touching that which unto this purpose is borrowed from the Controversies sometimes handled between Mr. Harding and the worthiest Divine that Christendom hath bred for the space of some hundreds of years, who being brought up together in one University, it fell out in them which was spoken of two others,aVest. Patere. Iugurtha ac Marius sub codem Africana milna…ies, in iisdem castris didir…re quae rested in cotrariis facerent. Art. 1. Divis. 29. Gal. 3. Orig in Levit, …m. 5. They learned in the same, that which in contrary Camps they did practice. Of these two the one objecting that with us Arguments taken from Authority Negatively are over common, the Bishops answer hereunto is, that this kinde of Argument is thought to be good, whensoever proof is taken of Gods Word; and is used not onelyonly by in, but also by S. Paul, and by many of the Catholick Fathers, S. Paul saith, God said not unto Abraham, In thy seeds all the Nations of the earth shall be blessed; but, In thy seed, which is Christ; and thereof he thought he made a good Argument. Likewise, saith Origen, The Bread which the Lord gave unto his Disciples, saying unto them, Take and eat, be deferred not, nor commanded to be reserved till the next day. Such, Arguments Origen and other learned Fathers thought to stand for good, whatsoever misliking Mr. Harding hath sound in them. This kinde of proof is thought to hold in Gods Commandments, for that they be full and perfect: and God hath specially charged us, that we should neither put to them, nor take from them: and therefore it seemeth good unto them that have learned of Christ. Unus est magister vester Christus, and have heard the voice of God the Father from Heaven, Ipsum audite.Matth. 25. Matth. 17. But unto them that add to the Word of God what them listeth, and make Gods will subject unto their will, and break Gods Commandments for their own traditions sake, unto them it seemeth not good. Again, the English Apologie alledging the example of the Greeks, how they have neither private Masses, nor mangled Sacraments, nor Purgatories, nor Pardons; it pleaseth Mr. Harding to jest out the matter,Desent. par. 9 ed. 15. divis. to use the help of his wits where strength of truth failed him, and to answer with scoffing at Negatives. The Bishops defence in this case is, The ancient learned Fathers having to deal with politick Hereticks, that in defence of their Errors avouched the judgement of all the old Bishops and Doctors that had been before them, and the general consent of the Primitive and whole universal Church, and that with as good regard of truth, and as faithfully as you do now; the better to discover the shameless boldness, and nakedness of their doctrine, were oftentimes likewise forced to use the negative, and so to drive the same Hereticks, as we do you, to prove their Affirmatives, which thing to do it was never possible. The ancient Father Iraeneus thus stayed himself, as we do, by the Negative. Hoc neq. Prophetae praedicaverunt, ne que Dominus docuit, ne que Apostoli tradiderunt;Lib. 1. cap. 1. This thing neither did the Prophets publish, nor our Lord teach, nor the Apostles deliver. By a like Negative Chrysostome saith, De incomp…na…. De…. …om. 3. Epist 93. c. 12.This tree neither Paul planted, nor Apollos watered, nor God increased. In like sort Leo saith, What needeth it to believe that thing that neither the Law hath taught, nor the Prophets have spoken, nor the Gospel hath preached, Epist. 97. 6. 30. Epist. 165.nor the Apostles have delivered? And again, How are the new devices brought in that our Fathers never knew? S. Augustine having reckoned up a great number of the Bishops of Rome, by a general Negative saith thus, In all this order of succession of Bishops, Lib 4. E…. 32.there is not one Bishop found that was a Donatist. S. Gregory being himself a Bishop of Rome, and writing against the Title of Universal Bishop, saith thus, None of all my Predecessors ever consented to use this ungodly Title; No Bishop of Rome ever took upon him this name of singularity. By such Negatives, Mr. Harding, we reprove the vanity and novelty of your Religion; We tell you, none of the Catholick, ancient, learned Father, either Greek or Latine, ever used either your private Mass, or your half Communion, or your barbarous unknown prayers. Paul never planted them, Apollos, never watered them, God never encreased them; they are of your selves, they are not of God. In all this there is not a Syllable which any way crosseth us. For concerning Arguments Negative taken from Humane Authority, they are here proved to be in some cases very strong and forcible. They are not in our estimation idle reproofs, when the Authors of needless Innovations are opposed with such Negatives, as that of Leo, How are these new devices brought in which our Fathers never knew? When their grave and reverend Superiors do reckon up unto them, as Augustin did to the Donatists, large Catalogues of Fathers, wondred at for their wisdom piety and learning, amongst whom for so many Ages before us, no one did ever so think of the Churches affairs, as now the World doth begin to be perswaded; surely by us they are not taught to take exception hereat, because such Arguments are Negative. Much less when the like are taken from the sacred authority of Scripture, if the matter it self do bear them. For in truth the question is not, Whether an Argument from Scripture negatively may be good, but whether it be so generally good, that in all actions men may urge it? The Fathers, I grant, do use very general and large terms, even as Hiero the King did in speaking of Archimedes, From henceforward whatsoever Archimedes speaketh, it must be believed. His meaning was not that Archimedes could simply in nothing be deceived, but that he had in such fort approved his skill, that he seemed worthy of credit for ever after in matters appertaining unto the science he was skilful in. In speaking thus largely it is presumed, that mens speeches will be taken according to the matter whereof they speak. Let any man therefore that carrieth indifferency of judgement, peruse the Bishops speeches, and consider well of those negatives concerning Scripture, which he produceth out of Irenaeus Chrysostome and Leo, which three are chosen from among the residue, because the sentences of the others (even as one of theirs also) do make for defence of negative Argments taken from humane Authority, and not from divine onelyonly. They mention no more restraint in the one then in the other: yet I think themselves will not hereby judge, that the Fathers took both to be strong, without restraint unto any special kind of matter, wherein they held such Argument forcible. Nor doth the Bishop either say or prove any more, then that an Argument in some kinds of matter may be good, although taken negatively from Scripture.

Their opinion concerning the force of Arguments, taken from humane authority for the ordering of mens act…o… or perswasions.7. An earnest desire to draw all things unto the determination of bare and naked Scripture, hath caused here much pains to be taken in abating the estimation and credit of man. Which if we labour to maintain as far as Truth and Reason will bear, let not any think that we travel about a matter not greatly needful. For the scope of all their pleading against mans Authority, is to overthrow such Orders, Laws, and Constitutions in the Church, as depending thereupon, if they should therefore be taken away, would peradventure leave neither face nor memory of Church to continue long in the world, the world especially being such as now it is. That which they have in this case spoken, I would for brevity sake let pass, but that the drist of their speech being so dangerous,T. C. l. 1 p. 25. When the question is of the authority of a man, it heldeth not th…r affirmatively not negatively. The Reason is, because the infirmity of man can never attain to the perfection of any thing whereby he might speak all things that are to be spoken to it; neither yet be free from error in those things which he speaketh or giveth out. And therefore this argument neither affirmatively nor negatively compelleth the hearer, but only induceth him to some liking or disliking of that for which it is brought, and is rather for an Orator to perswade the simpler sort, then for a Disputer to enforce him that is learned. 1 Cor.1.…1. Ioh ….34. then words are not to be neglected. Wherefore to say that simply an Argument taken from mans Authority, doth hold no way, neither Affirmatively nor Negatively, is hard. By a mans Authority we here understand the force which his word hath for the assurance of anothers mind that buildeth upon it; as the Apostle somewhat did upon their report of the house of Chloe, and the Samaritans in a matter of far greater moment, upon the report of a simple Woman. For so it is said in S. Iohns Gospel, Many of the Samaritans of that City believed in him for the saying of the woman, which testified, He hath told me all things that ever I did. The strength of mans Authority is Affirmatively such, that the weightiest affairs in the world depend thereon, In judgement and justice are not hereupon proceedings grounded? Saith not the Law, that in the mouth of two or three Witnesses every word shall be confirmed? This the Law of God would not say,Deut. 19.15. Matth. 18. 16. if there were in a mans testimony no force at all to prove any thing. And if it be admitted that in matter of Fact, there is some credit to be given to the testimony of man, but not in matter of opinion and judgment, we see the contrary both acknowledged and universally practised also throughout the world. The sentences of wise and expert men were never but highly esteemed. Let the title of a mans right be called in question, are we not bold to relie and build upon the judgement of such as are famous for their skill in the Laws of this Land? In matter of State, the weight many times of some one mans authority is thought reason sufficient even to sway over whole Nations. And this is not only with the simple sort, but the learneder and wiser we are, the more such Arguments in some cases prevail with us. The Reason why the simpler sort are moved with Authority, is the conscience of their own ignorance; whereby it cometh to pass, that having learned men in admiration, they rather fear to dislike them, then know wherefore, they should allow and follow their judgements. Contrariwise with them that are skilful, authority is much more strong and forcible; because they only are able to discern how just cause there is why to some mens Authority, so much should be attributed. For which cause the name of Hippocrates (no doubt) were more effectual to perswade even such men as Galen himself, then to move a silly Emperick. So that the very self-same Argument in this kind which doth but induce the vulgar sort to like, may constrain the wiser to yield. And therefore not Orators only with the people, but even the very profoundest Disputers in all faculties have hereby often with the best learned prevailed most. As for Arguments taken from humane Authority, and that negatively, for example sake, if we should think the assembling of the people of God together by the sound of a Bell, the presenting of Infants at the Holy Font, by such as we commonly call their Godfathers, or any other the like received custom to be impious, because some men of whom we think very reverently, have in their Books and Writings no where mentioned or taught that such things should be in the Church, this reasoning were subject unto just reproof; it were but feeble, weak, and unsound. Notwithstanding even negatively an Argument from humane Authority may be strong; as namely thus: The Chronicles of England mention no more then only six Kings bearing the name of Edward, since the time of the last Conquest; therefore it cannot be there should be more. So that if the question be of the authority of a mans testimony, we cannot simply avouch, either that affirmatively, it doth not any way hold, or that it hath only force to induce the simpler sort, and not to constrain men of understanding and ripe judgement to yield assent, or that negatively it hath in it no strength at all. For unto every of these the contrary of most plain. Neither doth that which is alledged concerning the infirmity of men, overthrow or disprove this. Men are blinded with ignorance and error; many things escape them, and in many things they may be deceived; yea, those things which they do know, they may either forget, or upon sundry indirect considerations let pass, and although themselves do not erre, yet may they through malice or vanity, even of purpose deceive others. Howbeit, infinite cases there are wherein all these impediments and lets are so manifestly excluded, that there is no shew or colour whereby any such Exception may be taken, but that the testimony of man will stand as a ground of infallible assurance. That there is a City of Rome, that Pins Quintus and Gregory the thirteenth, and others have been Popes of Rome, I suppose we are certainly enough perswaded. The ground of our perswasion, who never saw the place nor persons before named, can be nothing but mans testimony. Will any man here notwithstanding alledge those mentioned humane infirmities as Reasons, why these things should be mistrusted or doubted of? yea, that which is more, utterly to infringe the force and strength of mans testimony, were to shake the very Fortress of Gods truth. For whatsoever we believe concerning Salvation by Christ, although the Scripture be therein the ground of our belief, yet the authority of man is, if we mark it, the key which openeth the door of entrance into the knowledge of the Scripture. The Scripture doth not teach us the things that are of God, unless we did credit men who have taught us that the words of Scripture do signifie those things. Some way therefore, notwithstanding mans infirmity, yet his Authority may inforce assent. Upon better advice and deliberation so much is perceived, and at the length confest, that Arguments taken from the Authority of men, may not only so far forth as hath been declared, but further also be of some force in Humane Sciences;T. C. la. p. 10. Although this kinde of Argument of Authority of men is good neither in humane n…r divine sciences yet it hath some small force in humane sciences, for if such as naturally, and in that he is a man, he may come to some ripeness of judgement in those s…ences, which in divine maturi hath no force at all; as of him which naturally, and as he is a man, can no more judge of them then a blinde man of colours; yea, so far is it from drawing crolit, If it be barely spoken, w…thout Reason and testimony of Scripture, that it ea…rieth also a su…pition of untruth whatsoever proceedeth from him; which the Apostle did well note, when to signifie a thing corruptly spoken, and against the truth, he saith, that it is spoken according to man, Rom. 3. He saith not as a wicked and flying man, but simply as a man: And although this corruption be reformed in many, yet for so m…ch as in whom the knowledge of the truth is most advanced, there remaineth both ignorance and disordered aff…ctions (whereof either of them turneth him from speaking of the truth) no mans authority, with the Church especially and those that are called and perswaded of the Authority of the Word of God, can bring any assurance unto the Conscience. which force be it never so small, doth shew that they are not utterly naught. But in Matters Divine it is still maintained stifly that they have no manner force at all. Howbeit, the very self same reason, which causeth to yield that they are of some force in the one, will at the length constrain also to acknowledge that they are not in the other altogether unforcible. For it the natural strength of mans wit may by experience and stucie attain unto such ripeness in the knowledge of things humane, that men in this respect may presume to build somewhat upon their judgement; what reason have we to think but that even in matters Divine, the like wits furnisht with necessary helps, exercised in Scripture with like diligence, and assisted with the grace of Almighty God, may grow unto so much perfection of knowledge, that men shall have just cause, when any thing pertinent unto Faith and Religion is doubted of, the more willingly to encline their mindes towards that which the sentence of so grave, wise, and learned in that faculty shall judge most sound? For the controversie is of the weight of such mens judgements. Let it therefore be suspected, let it be taken as gross, corrupt, repugnant unto the truth, whatsoever concerning things divine above nature shall at any time be spoken as out of the mouths of meer natural men, which have not the eyes wherewith heavenly things are discerned: For this we contend not. But whom God hath endued with principal gifts to aspire unto knowledge by; whose exercises, labours, and divine studies he hath so blest, that the World for their great and rate skill that way hath them in singular admiration; may we reject even their judgement likewise, as being utterly of no moment? For mine own part, I dare not so lightly esteem of the Church, and of the principal Pillars therein. The truth is, that the minde of man desireth evermore to know the truth, according to the most infallible certainty which the nature of things can yield. The greatest assurance generally with all men, is that which we have by plain aspect and intuitive beholding. Where we cannot attain unto this there… what appeareth to be true, by strong and invincible demonstration, such as wherein it is not by any way possible to be deceived, thereunto the minde doth necessarily assent, neither is it in the choice thereof to do otherwise. And in case these both do fail, then which way greatest probability leadeth, thither the minde doth evermore incline. Scripture with Christian men being received as the Word of God; that for which we have probable, yea, that which we have necessary reason for, yea, that which we see with out eyes, is not thought so sure as that which the Scripture of God teacheth; because we hold that his speech revealeth there what himself seeth, and therefore the strongest proof of all, and the most necessarily assented unto by us (which do thus receive the Scripture) is the Scripture. Now it is not required, nor can be exacted at our hands, that we should yield unto any thing other assent, then such as doth answer the evidence which is to be had of that we assent unto. For which cause even in matters Divine, concerning some things we may lawfuly doubt and suspend our judgement, enclining neither to one side or other; as namely, touching the time of the fall both of man and Angels; of some things we may very well retain an opinion that they are probable and not unlikely to be true, as when we hold that men have their souls rather by creation then propagation, or that the Mother of our Lord lived always in the state of Virginity as well after his birth as before (for of these two, the one, her virginity before, is a thing which of necessity we must believe; the other, her continuance in the same state always, hath more likelihood of truth then the contrary;) finally, in all things then are our Consciences best resolved, and in a most agreeable sore unto God and Nature setled, when they are so far perswaded as those grounds of …erswasion which are to be had will bear. Which thing I do so much the rather set down, for that I see how a number of souls are, for want of right Information in this Point, oftentimes grievously vexed. When bare and unbuilded Conclusions are put into their mindes, they finding not themselves to have thereof any great certainty, imagine that this proceedeth only from lack of Faith, and that the Spirit God doth not work in them, as it doth in true Believers; by this means their hearts are much troubled, they fall into anquish and perplexity: whereas the truth is, that how bold and confident soever we may be in words, when it cometh to the point of trial, such as the evidence is, which the Truth hath either in it self, or through proof, such is the hearts assent thereunto; neither can it be stronger, being grounded as it should be. I grant that proof derived from the authority of mans judgement, is not able to work that assurance which doth grow by a stronger proof; and therefore although ten thousand General Councils would set down one and the same definitive sentence concerning any Point of Religion whatsoever, yet one Demonstrative Reason alledged, or one Manifest Testimony cited from the mouth of God himself to the contrary, could not choose but over-weigh them all; inasmuch as for them to have been deceived, it is not impossible; it is, that demonstrative Reason or Testimony Divine should deceive. Howbeit, in defect of proof infallible, because the minde doth rather follow probable perswasions, then approve the things that have in them no likelihood of truth at all; surely if a Question concerning matter of Doctrine were proposed,T. C. l.2.p. 21. Of divers sentences of the Fathers themselves (whereby some have likened them to brute Beasts without Reason, which suffer themselves to be led by the judgement and authority of others, some have preferred the judgement of one simple rude man, alledging reason, unto companies of learned men) I will conte… my self at this time with two or three Sentences. Ir…neuo saith, whatsoever is to be shewed in the Scripture, cannot be shewed but out of the …cripture themselves, l. 3 cap. 12 Ierome saith, No man, …s he never so holy or eloquent, hath any authority after the Apostles, in Psal. 86. Augustin… saith, That he will believe none, how godly and learned soever he be, unless he confirm his sentence by the Scriptures, or by some reason nor contrary to them, Ep. 18. And in another place, Hear this. The Lord saith; hear not this, Don…ius saith, …gatus saith, Vincentius saith, Hilarius saith, Ambrose saith, Augustine saith, but hearken unto th…, the Lord saith, Ep 8. And again, having to do with an Arrian, he affirmeth, that neither he ought to bring forth the Council of Ni…e, nor the other the Council of Arimi…e, thereby to bring prejudice each to other; neither outh… the Arrian to be holden by the authority of the one, nor himself by the authority of the other, but by the Scriptures, which are witnesses proper … neither, but common to both, matter with matter, cause with cause, reason with reason ought to be debated, Cont. Max. Atrian. p. 14. cap. And in another …ce against Petil. the Donarist, he saith, Let not these words he heard between us, I say; You say, let us hear this, Thus …aith the Lord. And by and by speaking of the Scriptures he saith, There let us seek the Church, there let us try the cause. De unit. Eccles. cap. 3. Hereby it is manifest that the argument of the authority of man affirmatively in nothing worth. and on the one side no kinde of proof appearing, there should on the other be alledged and shewed that so a number of the Learnedest Divines in the World have ever thought; although it did not appear what Reason or what Scripture led them to be of that judgement, yet to their very bare judgement somewhat a reasonable man would attribute, notwithstanding the common imbecillities which are incident unto our nature. And whereas it is thought, that especially with the Church, and those that are called, and perswaded of the Authority of the Word of God, mans authority with them especially should not prevail; it must and doth prevail even with them, yea, with them especially as far as equity requireth, and farther we maintain it not. For men to be tied and led by Authority, as it were with a kind of captivity of judgement, and though there be reason to the contrary not to listen unto it, but to follow like Beasts the first in the Herd, they know not, nor care not whither, this were brutish. Again, that authority of men should prevail with men either against or above Reason, is no part of our belief. Companies of learned men, be they never so great and reverend are to yield unto Reason, the weight whereof is no whit prejudiced by the simplicity of his person which doth alledge it, but being found to be sound and good, the bare opinion of men to the contrary, must of necessity stoop and give place. Irenaeus writing against Marcion, which held one God Author of the Old-Testament, and another of the New; to prove that the Apostles preached the same God which was known before to the Jews, he copiously alledgeth sundry their Sermons and Speeches uttered concerning that matter, and recorded in Scripture. And lest any should be wearied with such store of Allegations, in the end he concludeth,. While we labour for these Demonstrations out of Scripture, and do summarily, declare the things which many ways have been spoken, be contented quietly to hear, and do not think my speech redious: Quoniam oftensiones quae sunt in Scripturis, non possunt oftendi nisi ex ipsis Scripturis; Because demonstrations that art in Scripture may not otherwise be shewed, then by citing them out of the Scriptures themselves where they are. Which words make so little unto the purpose, that they seem, as it were offended at him which hath called them thus solemnly forth to say nothing. And concerning the Verdict of S. Ierome, If no man, be he never so well learned, have after the Apostles Authority to publish new Doctrine as from Heaven, and to require the Worlds assent as unto truth received by Prophetical Revelation; doth this prejudice the credit of learned mens judgements in opening that truth, which by being conversant in the Apostles Writings, they have themselves from thence learned? S. A…gustine exhorteth not to hear men, but to hearken what God speaketh. His purpose is not (I think) that was we should stop our ears against his own exhortation, and therefore he cannot mean simply that audience should altogether be denied unto men; but either that if men speak one thing, and God himself teach another, then he, not they, to be obeyed; or if they both speak the same thing, yet then also mans speech unworthy of hearing, not simply, but in comparison of that which proceedeth from the mouth of God. Yea, but we doubt what the will of God is. Are we in this case forbidden to hear what men of judgement think it to be? If not, then this Allegation also might very well have been spared. In that ancient strife which was between the Catholick Fathers and Arrians, Donatists, and others, of like perverse and froward disposition, as long as to Fathers or Councils alledged on the one side, the like by the contrary side were opposed, impossible it was that ever the Question should by this mean grow unto any issue or end. The Scripture they both believed; the Scripture they knew could not give sentence on both sides; by Scripture the controversie between them was such as might be determined. In this case what madness was it with such kindes of proofs to nourish their contention, when there were such effectual means to end all controversie that was between them? Hereby therefore it doth not as yet appear that an Argument of Authority of man affirmatively, is in matters Divine nothing worth. Which Opinion being once inserted into the mindes of the vulgar sort, what it may grow unto God knoweth. Thus much we see, it hath already made thousands so headstrong, even in gross and palpable Errors, that a man whose capacity will scarce serve him to utter five words in sensible manner, blusheth not in any doubt concerning matter of Scripture to think his own bare Yea, as good as the Nay of all the wise, grave and learned judgements that are in the whole world: Which insolency must be represt, or it will be the very bane of Christian Religion. Our Lords Disciples marking what speech he uttered unto them, and at the same time calling to minde a common opinion held by the Scribes, between which opinion and the words of their Master, it seemed unto them that there was some contradiction, which they could not themselves answer,Matth. 17.10. with full satisfaction of their own mindes; the doubt they propose to our Saviour, saying, Why then say the Scribes that Elias must first come? They knew that the Scribes did err greatly, and that many ways even in matters of their own profession. They notwithstanding thought the judgement of the very Scribes in matters Divine to be of some value; some probability they thought there was that Elias should come, inasmuch as the Scribes said it. Now no truth can contradict any truth; desirous therefore they were to be taught, how both might stand together; that which they knew could not be false, because Christ spake it; and this which to them did seen true, only because the Scribes had said it. For the Scripture from whence the Scribes did gather it, w… not then in their heads. We do not finde that our Saviour reproved them of Error, for thinking the judgement of the Scribes to be worth the objecting, for esteeming it to be of any moment or value, in matters concerning God. We cannot therefore be perswaded that the will of God is, we should so far reject the authority of men, as to reckon it nothing. No, it may be a question, whether they that urge us unto this be themselves so perswaded indeed. Men do sometimes bewray that by deeds, which to confess they are hardly drawn. Mark then if this be not general with all men for the most part. When the judgements of learned men are alledged against them, what do they but either elevate their credit, or oppose unto them the judgements of others as learned? Which thing doth argue that all men acknowledge in them some force and weight, for which they are loth the cause they maintain should be so much weakned, as their Testimony is available. Again, what reason is there why alledging Testimonies as Proofs, men give them some title of credit, honour and estimation whom they alledge, unless beforehand it be sufficiently known who they are? what reason hereof but onelyonly a common engrafted perswasion, that in some men there may be found such qualities as are able to countervail those exceptions which might be taken against them, and that such mens authority is not lightly to be shaken off? Shall I add further, that the force of Arguments drawn from the Authority of Scripture it self, as Scriptures commonly are alledged, shall (being sifted) be …ound to depend upon the strength of this so much despised and debased authority of man? Surely it doth, and that oftner then we are aware of. For although Scripture be of God, and therefore the proof which is taken from thence, must needs be of all other most invincible; yet this strength at hath not, unless it avouch the self-same thing, for which it is brought. If there be either undeniable apparence that so it doth, or reason such as cannot deceive, then Scripture-proof (no doubt) in strength and value exceedeth all. But for the most part, even such as are readiest to cite for one thing Five hundred sentences of holy Scripture; what warrant have they, that any one of them doth mean the thing for which it is alledged? Is not their surest ground most commonly, either some probable conjecture of their own, or the judgment of others taking those Scriptures as they do? Which notwithstanding to mean otherwise then they take them, it is not still altogether impossible. So that now and then they ground themselves on Humane authority, even when they most pretend Divine. Thus it fareth even clean throughout the whole controversie about that Discipline which is so earnestly urged and labored for. Scriptures are plentifully alledged to prove that the whole Christian World for ever ought to embrace it. Hereupon men term it, The Discipline of God. T. C. lib. 2. 2…. It at any time it hapned unto Augustine (as it did against the Donatists and others) to alledge the authority of the ancient Fathers, which had been heiu…e him; yet this was not done before he had laid a sure foundation of his cause in the Scriptures, and that also being provoked by the adversaries of the truth, who hare themselves high of some Council, or of some man of name that had …avorcil that part.Howbeit, examine, sist, and resolve their alledged proofs, till you come to the very root from whence they spring, the heart wherein their strength lieth; and it shall clearly appear unto any man of judgment, that the most which can be inferred upon such plenty of Divine Testimonies is onelyonly this, That some things which they maintain as far as some men can probably conjecture, do seem to have been out of Scripture not absurdly gathered. Is this a warrant sufficient for any mans conscience to build such proceedings upon, as have been, and are put in ure for the establishment of that cause? But to conclude, I would gladly understand how it cometh to pass, that they which so peremptorily do maintain that Humane Authority is nothing worth, are in the cause which they favor so careful to have the common sort of men perswaded, that the wisest, the godliest, and the best learned in all Christendom are that way given, seeing they judge this to make nothing in the World for them? Again, how cometh it to pass, they cannot abide that Authority should be alledged on the other side, if there be no force at all in Authorities on one side or other? Wherefore labor they to strip their Adversaries of such furniture as doth not help? Why take they such needless pains to furnish also their own cause with the like? If it be void and to no purpose, that the names of men are so frequent in their Books, what did move them to bring them in, or doth to suffer them there remaining? Ignorant I am not how this is salved, They do it but after the truth made manifest, first by Reason, or by Scripture: They do it not, but to controul the enemies of truth, who bear themselves bold upon Humane Authority, making not for them, but against them rather. Which answers are nothing: For in what place, or upon what consideration soever it be they do it, were it in their own opinion of no force being done, they would undoubtedly refrain to do it.

8. But to the end it may more plainly appear,A Declaration what the truth is in this matter. what we are to judge of their sentences, and of the cause it self wherein they are alledged; first, it may not well be denied, that all actions of men endued with the use of reason, are generally either good or evil. For although it be granted, that no action is properly termed good or evil, unless it be voluntarily; yet this can be no let to our former Assertion, That all actions of men endued with the use of reason, are generally either good or evil; because even those things are done voluntarily by us, which other Creatures do naturally, in as much as we might stay our doing of them if we would. Beasts naturally do take their food and rest, when it offereth it self unto them. If men did so too, and could not do otherwise of themselves, there were no place for any such reproof as that of our Saviour Christ unto his Disciples,Matth. 86. 40. Could ye not watch with me one hour? That which is voluntarily performed in things tending to the end, if it be well done, must needs be done with deliberate consideration of some reasonable cause, wherefore we rather should do it then not. Whereupon it seemeth, that in such actions onelyonly those are said to be good or evil, which are capable of deliberation: So that many things being hourly done by men, wherein they need nor use with themselves any manner of consultation at all, it may perhaps hereby seem that well or ill doing belongeth onelyonly to our weightier affairs, and to those deeds which are of so great importance that they require advice. But thus to determine were perillous, and peradventure un…ound also. I do rather incline to think, that seeing all the unforced actions of men are voluntary; and all voluntary actions tending to the end have choice; and all choice presupposeth the knowledge of some cause wherefore we make it; where the reasonable cause of such actions so readily offereth it self, that it needeth not be sought for; in those things though we do not deliberate, yet they are of their nature apt to be deliberated on, in regard of the will which may encline either way, and would not any one way bend it self, if there were not some apparent motive to lead it. Deliberation actual we use, when there is doubt what we should encline our wills unto. Where no doubt is, deliberation is not excluded as unpertinent unto the thing, but as needless in regard of the Agent, which seeth already what to resolve upon. It hath no apparent absurdity therefore in it to think, that all actions of men endued with the use of reason, are generally either good or evil. Whatsoever is good, the same is also approved of God; and according unto the sundry degrees of goodness, the kinds of Divine approbation are in like sort multiplied. Some things are good, yet in so mean a degree of goodness, that men are onelyonly not disproved nor disallowed of God for them.Ephis. 5. 29. Matth 5. 46. 1 …ian. 5. 8. No man hateth his own flesh. If ye do good unto them that do so to you, the very Publicans themselves do as much: They are worse then Infidels that have no care to provide for their own. In actions of this sort, the very light of nature alone may discover that which is so farre forth in the sight of God allowable. Some things in such sort are allowed, that they be also required as necessary unto salvation, by way of direct, immediate and proper necessity final; so that without performance of them we cannot by ordinary course be saved, nor by any means be excluded from life observing them. In actions of this kind our chiefest direction is from Scripture; for Nature is no sufficient Teacher what we should do that we may attain unto life everlasting. The unsufficiency of the light of nature, is by the light of Scripture so fully and so perfectly herein supplied, that further light then this hath added, there doth not need unto that end.

Finally, some things although not so required of necessity, that to leave them undone excludeth from Salvation, are notwithstanding of so great dignity and acceptation with God, that most ample reward in Heaven is laid up for them. Hereof we have no Commandment either in Nature or Scripture which doth exact them at our hands; yet those Motives these are in both, which draw most effectually our minds unto them: In this kind there is not the least action, but it doth somewhat make to the accessory augmentation of our bliss.Matth. 1…. 42. For which cause our Saviour doth plainly witness, that there shall not be as much as a cup of cold water bestowed for his sake without reward. Hereupon dependeth whatsoever difference there is between the states of Saints in glory: hither we refer whatsoever belongeth unto the highest perfection of man by way of service towards God: Hereunto that servour and first love of Christians did bend it self, causing them to sell their possessions, and lay down the price at the blessed Apostles feet.Acts 4. 31. 1 Thes. 2. 7, 9. Hereat S. Paul undoubtedly did aim, in so far abridging his own liberty; and exceeding that which the bond of necessary and enjoyned duty tied him unto. Wherefore seeing that in all these several kinds of actions, there can be nothing possibly evil which God approveth; and that he approveth much more then he doth command; and that his very Commandments in some kinde, as namely, his Pr…cepts comprehended in the Law of Nature, may be otherwise known the… onelyonly by Scripture; and that to do them, howsoever we know them, must needs he acceptable in his sight: Let them with whom we have hitherto disputee, consider well, how it can stand with Reason to make the bare mandate of Sacred Scripture the onelyonly Rule of all good and evil in the actions of mortal men. The testimonies of God are true, the Testimonies of God are perfect, the Testimonies of God are all-sufficient unto that end for which they were given. Therefore accordingly we do receive them, we do not think that in them God hath omitted any thing needful unto his purpose, and left his intent to be accomplished by our devisings. What the Scripture purposeth, the same in all points it doth perform. Howbeit, that here we swerve not in judgement, one thing especially we must observe, namely, That the absolute perfection of Scripture is seen by relation unto that end whereto it tendeth. And even hereby it cometh to pass, the first such as imagine the general and main drift of the body of sacred Scripture not to be so large as it is, nor that God did thereby intend to deliver, as in truth he doth, a full instruction in all things unto salvation necessary, the knowledge whereof man by nature could not otherwise in this life attain unto: They are by this very mean induced, either still to look for new Revelations from Heaven, or else dangerously to add to the Word of God uncertain Tradition, that so the Doctrine of mans Salvation may be compleat; which Doctrine we constantly hold in all respects without any such thing added to be so compleat, that we utterly refuse as much as once to acquaint our selves with any thing further. Whatsoever, to make up the Doctrine of mans Salvation, is added as in supply of the Scriptures unsufficiency, we reject it: Scripture purposing this, hath perfectly and fully done it. Again, the scope and purpose of God in delivering the Holy Scripture, such as do take more largely then behoveth, they on the contrary side racking and stretching it further then by him was meant, are drawn into sundry as great inconveniences. These pretending the Scriptures perfection, infer thereupon,T. C. lib. p. 6. Where this Doctrine is accused of bringing men to despair, it hath wrong. For when doubting is the way to despair, against which this Doctrine offereth the remedy; it must need… be that it bringeth comfort and joy to the conscience of man. That in Scripture all things lawful to be done must needs be contained. We count those things perfect which want nothing requisite for the end whereto they were instituted: As therefore God created every part and particle of man exactly perfect, that is to say, in all points sufficient unto that use for which he appointed it; so the Scripture, yea, every sentence thereof is perfect, and wanteth nothing requisite unto that purpose for which God delivered the same. So that if hereupon we conclude, that because the Scripture is perfect, therefore all things lawful to be done are comprehended in the Scripture; we may even as well conclude so of every sentence, as of the whole sum and body thereof, unless we first of all prove that it was the drift, scope and purpose of Almighty God in holy Scripture, to comprize all things which man may practise. But admit this, and mark, I beseech you, what would follow. God in delivering Scripture to his Church, should clean have abrogated amongst them the Law of Nature, which is an infallible knowledge imprinted in the minds of all the children of men, whereby both general principles for directing of humane actions are comprehended, and conclusions derived from them; upon which conclusions groweth in particularity the choice of good and evil in the daily affairs of this life. Admit this, and what shall the Scripture be but a snare and a torment to weak Consciences, filling them with infinite perplexities, scrupulosities, doubts insoluble, and extreme despairs? Not that the Scripture it self doth cause any such thing (for it tendeth to the clean contrary, and the fruit thereof is resolute assurance and certainty in that it teacheth:) but the necessities of this life urging men to do that which the light of Nature, common discretion, and judgement of it self directeth them unto; on the other side, this Doctrine teaching them that so to do were so sin against their own souls, and that they put forth their hands to iniquity, whatsoever they go about, and have not first the sacred Scripture of God for direction; how can it chuse but bring the simple a thousand times to their wits end, how can it chuse but vex and amaze them? For in every action of common life to since out some se…tence clearly and infallibly setting before our eyes what we ought to do (seem we in Scripture never so expert) would trouble us more then we are aware. In weak and tender minds we little know what misery this strict opinion would breed, besides the stops it would make in the whole course of all mens lives and actions; make all things sin which we do by direction of Natures light, and by the rule of common discretion without thinking at all upon Scripture. Admit this Position, and Parents shall cause their children to sin, as oft as they cause them to do any thing before they come to years of capacity and be ripe for Knowledge in the Scripture. Admit this, and it shall not be with Masters as it was with him him in the Gospel; but servants being commanded to go,Luke 7. …. shall stand still, till they have errand warranted unto them by Scripture. Which as it standeth with Christian duty in some cases, so in common affairs to require it, were most unfit. Two opinions therefore there are concerning sufficiency of holy Scripture, each extreamly opposit unto the other, and both repugnant unto truth. The Schools of Rome teach Scripture to be unsufficient, as if, except Traditions were added, it did not contain all revealed and supernatural Truth, which absolutely is necessary for the children of men in this life to know, that they may in the next be saved. Others justly condemning this opinion, grow likewise unto a dangerous extremity, as if Scripture did not only contain all things in that kinde necessary, but all things simply, and in such sort, that to do any thing according to any other Law, were not only unnecessary, but even opposite unto salvation, unlawful and sinful. Whatsoever is spoken of God, or things appertaining to God, otherwise then as the truth is, though it seem an honour, it is an injury. And as incredible praises given unto men, do often abate and impair the credit of their deserved commendation; so we must likewise take great heed, lest in attributing unto Scripture more then it can have, the incredibility of that, do cause even those things which indeed it hath most abundantly, to be less reverendly esteemed. I therefore leave it to themselves to consider, Whether they have in this First Point overshot themselves, or not; which, God doth know, is quickly done, even when our meaning is most sincere, as I am verily perswaded, theirs in this case was.

Works of Hooker, Book 2

p. 39OF THE LAWS OF Ecclesiastical Polity.

Book II. Concerning their First Position who urge Reformation in the Church of England: Namely, That Scripture is the only rule of all things, which in this life may be done be men.

The Matter contained in this Second Book.

OF THE LAWS OF Ecclesiastical Polity.