YALE UNIVERSITY
LIBRARY

William Arnold Healy
Fund

THE

WORKS
OF
MR. RICHARD HOOKER,
IN EIGHT BOOKS
OF THE LAWS OF
ECCLESIASTICAL POLITY :
WITH
SEVERAL OTHER TREATISES,
AND
A GENERAL INDEX.

- ¦¦>'•. ¦'
ALSO, A LIFE OR THE AUTHOR,
By ISAAC WALTON.

A NEW EDITION, IN THREE VOLUMES.
VOL. I.

LONDON :
printed for w. clarke, new bond street ; w. baynes and son,
paternoster row; priestley and weale, high street, blooms-
bury; r. baynes, ivy lane; e: edwards, newgate street ; t. & j.
allman, princes street, hanover square ; j. offer, newgate
street: also, dbighton and sons; and r. newby, Cambridge.

1821.

TO THE
KING'S MOST EXCELLENT MAJESTY
CHARLES II.
BY THE GRACE OF GOD, KING OF GREAT BRITAIN, FRANCE,
AND IRELAND, DEFENDER OF THE FAITH, &c.

most gracious sovereign.
Although I know how little leisure great kings have to read
large books, or indeed any, save only God's (the study, belief, and
obedience of which are precisely commanded, even to kings (Deut.
xvii. 18, 19), and from which, whatever wholly diverts them, will
hazard to damn them ; there being no affairs of so great import
ance, as their serving God, and saving their own souls; nor any
precepts so wise, just, holy, and safe, as those of the Divine ora
cles; nor any empire so glorions, as that by which kings, being
subject to God's law, have dominion over themselves, and so best
deserve and exercise it over their subjects) :
Yet having lived to see the wonderful and happy restoration of
your Majesty to your rightful kingdoms and of this reformed church
to its just rights, primitive order, and pristine constitution, by your
Majesty's prudent care and unparalleled bounty, I know not what
to present more worthy of your Majesty's acceptance and my duty,
than these elaborate and seasonable works of the famous and pru
dent Mr. Richard Hooker, now augmented, and I hope completed,
with the three last books, so much desired, and so long concealed.
The publishing of which volume so entire, and thus presenting
it to your Majesty, seem to be a blessing and honour reserved by
God's providence, to add a farther lustre to your Majesty's glorious
name, and happy reign, whose transcendant favour, justice, merit,
and munificence, to the long-afflicted church of England, is a sub
ject no less worthy of admiration than gratitude to all posterity.
And of all things (next God's grace) not to be abused or turned
into wantonness by any of your Majesty's clergy, who are highly
obliged, beyond all other subjects, to piety, loyalty, and industry.
I shall need nothing more to ingratiate this incomparable piece
to your Majesty's acceptance, and all the English world's, than
those high commendations it hath ever had, as from all prudent,
VOL. I. B

2 AN EPISTLE
peaceable, and impartial readers, so especially from your Majesty's
royal father, who, a few days before he was crowned with martyr
dom, recommended to his dearest children the diligent reading of
Mr. Hooker's Ecclesiastical Polity, even next the Bible ; as an ex
cellent means to settle them in the truth of religion, and in the
peace of this church, as much Christian, and as well reformed as
any under heaven : as if God had reserved this signal honour to
be done by the best of kings, and greatest sufferers for this church,
to him who was one of the best writers and ablest defenders of it.
To this completed edition, is added such particular accounts as
could be got ofthe Author's person, education, temper, manners,
fortunes, life, and death, which are now done with much exactness
and proportion : that hereby your Majesty, and all the world, may
see what sort of men are fittest for church-work (which, like the
building of Solomon's temple, is best carried on with most even
ness of judgment, and least noise of passion). Also, what manner
of man he was, to, whom we all owe this noble work, and durable
defence. Which is indeed at once (as the tongues of eloquent princes are
to themselves and their subjects) both a treasury and an armoury,
to enrich their friends, and defend them against the church of Eng
land : a rare composition of unpassionate reason, and impartial
religion ; the mature product of a judicious scholar, a loyal sub
ject, an humble preacher, and a most eloquent writer : the very
abstract and quintessence of laws human and Divine ; a summary
of the grounds, rules, and proportions, of true polity in church and
state : upon which clear, solid, and safe foundations, the good
order, peace, and government, of this cliurch were anciently settled,
and on which, while it stands firm, it will be flourishing : all other
popular and specious pretensions being found by1 late sad expe
riences, to be as novel and unfit, so factious and fallacious, yea,
dangerous and destructive to the peace and prosperity of this
church and kingdom, whose inseparable happiness and interests
are bound up in monarchy and episcopacy.
The politic and visible managing of both which, God hath now
graciously restored and committed to your Majesty's sovereign wis
dom and authority, after the many and long tragedies suffered from
those club-«iasters and tub-ministers, who sought not fairly to ob
tain reformation of what might seem amiss, but violently and
wholly to overthrow the ancient and goodly fabric of this church
and kingdom. For finding themselves not able in many years to
answer this one book, long ago written in defence of the truth, or
der, government, authority, and liberty (in things indifferent), of
this reformed church, agreeable to right reason and true reli
gion (which make this well-tempered piece, a file capable to break

TO THE KING. 3
the teeth of any that venture to bite it) ; they conspired at last to
betake themselves to arms, to kindle those horrid fires of civil
wars, which this wise Author foresaw and foretold in his admira.
ble preface would follow those sparks and that smoke which he
saw rise in his days : so that from impertinent disputes (seconded
with scurrilous pamphlets) they fled to tumults, sedition, rebellion,
sacrilege, parricide, yea, regicide ; counsels, weapons, and practices,
certainly no way becoming the hearts and hands of Christian sub
jects, nor ever sanctified by Christ for his service, or his church's
good. What now remains, but your Majesty's perfecting and preserv
ing that (in this church) which you have with much prudence and
tenderness so happily begun and prosecuted, with more zeal than
the establishment of your own throne. The still crazy church of
England, together* with this book (its great and impregnable
shield), do farther need, and humbly implore, your Majesty's
royal protection under God : nor can your Majesty, by any gene
rous instance and perseverance (most worthy of a Christian king)
more express that pious and grateful sense which God and all
good men expect from your Majesty, as some retribution for his
many miraculous mercies to yourself, than in a wise, speedy, and
happy settling, of our religious peace ; with the least grievance, and
most satisfaction to all your good subjects ; sacred order and uni
formity being the centre and circumference of our civil tranquillity ;
sedition naturally rising out of schism, and rebellion out of faction:
the only cure and antidote against both, are good laws and canons,
first wisely made, with all Christian moderation and seasonable
charity ; next, duly executed with justice and impartiality ; which
sober severity is indeed the greatest charity to the public ; whose
verity, unity, sanctity, and solemnity, in religious concernments,
being once duly established, must not be shaken, or sacrificed to
any private varieties and extravagances. Where the internals of
doctrine, morality, mysterious and evangelical duties, being (as
they are in the church of England) sound and sacred, the externals
of decent forms, circumstances, rites, and ceremonies, being subor
dinate and servient to the main, cannot be either evil or unsafe,
neither offensive to God nor good Christians.
For the attaining of which blessed ends of piety and peace, that
the sacred sun and shield of the Divine grace and power directing
and protecting, may ever shine upon your Majesty's person and
family, counsels and power, is the humble prayer of
Your sacred Majesty's
Most loyal subject, and devoted servant,
Joh. Exon.
b 2

THE READER.

I think it necessary to inform my reader, that Dr. Gauden (the
late bishop of Worcester) hath also lately wrote and published the
life of Master Hooker. And though this be not writ by design to
oppose what he hath truly written ; yet I am put upon a necessity
to say, that in it there be many material mistakes, and more omis
sions. I conceive some of his mistakes did proceed from a belief in
Master Thomas Fuller, who had too hastily published what he hath
since most ingenuously retracted. And for the Bishop's omissions,
I suppose his more weighty business, and want of time, made him
pass over many things without that due examination, which my bet
ter leisure, my diligence, and my accidental advantages, have made
known unto me.
And now for myself, I can say, I hope, or rather know, there are
no material mistakes in what I here present to you that shall be
come my reader. Little things that I have received by tradition
(to which there may be too much and too little faith given), I will
not at this distance of time undertake to justify ; for though I have
used great diligence, and compared relations and circumstances, and
probable results and expressions ; yet I shall not impose my belief
upon my reader ; I shall rather leave him at liberty : but if there
shall appear any material omission, I desire every lover of truth and
the memory of Master Hooker, that it may be made known unto
me. And, to incline him to it, I here promise to acknowledge and
rectify any such mistake in a second impression, which the printer
says he hopes for ; and by this means my weak (but faithful) endea
vours may become a better monument, and in some degree more
worthy the memory of this venerable man.
I confess, that when I consider the great learning and virtue of
Master Hooker, and what satisfaction aud advantages many emi
nent scholars and admirers of him have had by his labours ; I do
not a little wonder, that in sixty years no man did undertake to tell
pqsterity of the excellences of his life and learning, and the acci
dents of both ; and sometimes wonder more at myself, that I have
been persuaded to it; and, indeed, I do not easily pronounce my
own pardon, nor expect that my reader shall, unless my Introduc
tion shall prove my apology, to which I refer him.

COPY OF A LETTER
WRITTEN TO MR. WALTON,
BY DR. KING, LORD BISHOP OF CHICHESTER.

HONEST ISAAC,

1 hough a familiarity of forty years continuance, and the con
stant experience of your love, even in the worst times, be sufficient
to endear our friendship ; yet I must confess my affection much
improved, not only by evidences of private respect to those very
many that know and love you, but by your new demonstration of a
public spirit, testified in a diligent, true, and useful collection, of so
many material passages as you have now afforded me in the life of
venerable Mr. Hooker ; of which, since desired by such a friend
as yourself, I shall not deny to give the testimony of what I know
concerning him and his learned books ; but shall first here take a
fair occasion to tell yon, that you have been happy in choosing
to write the lives of three such persons, as posterity hath just cause
to honour ; which they will do the more for the true relation of
them by your happy pen ; of all which I shall give you my un
feigned censure.
I shall begin with my most dear and incomparable friend, Dr.
Donne, late dean of St. Paul's church, who not only trusted me
as his executor, but three days before his death delivered into my
hands those excellent sermons of his which are now made public ;
professing before Dr. Winniff, Dr. Montford, and I think -your
self, then present at his bed-side, that it was by my restless impor
tunity that he had prepared them for the press ; together with
which (as his best legacy) he gave me all his sermon-notes, and his
other papers, containing an extract of near fifteen hundred authors.'
How these were got out of my hands, you, who were the messen
ger for them, and how lost both to me and yourself, is not now
seasonable to complain ; but, since they did miscarry, I am glad
that the general demonstration of his worth was so fairly preserved,
and represented to the world by your pen in the history of his life ;
indeed so well, that, beside others, the best critic of our later time
(Mr. John Hales, of Eton-college) affirmed to me, he had not seen

6 DR. KING'S LETTER
a life written with more advantage to the subject, or more reputa
tion to the writer, than that of Dr. Donne's.
After the performance of this task for Dr. Donne, you undertook
the like office for our friend Sir Henry Wotton, betwixt which two
there was a friendship begun in Oxford, continued in their various
travels, and more confirmed in the religious friendship of age, and
doubtless this excellent person had writ the life of Dr. Donne, if
death had not prevented him : by which means, his and your pre-
collections for that work fell to the happy manage of your pen : a
work, which you would have declined if imperious persuasions
had not been stronger than your modest resolutions against it. And
I am thus far glad, that the first life was so imposed upon you, be
cause it gave an unavoidable cause of writing the second : if not,
it is too probable we had wanted both, which had been a prejudice
to all lovers of honour and ingenious learning. And let me not
leave my friend Sir Henry without this testimony added to yours,
that he was a man of as florid a wit, and elegant a pen, as any for
mer, or ours, which in that kind is a most excellent age, hath ever
produced. And now having made this voluntary observation of our two de
ceased friends, I proceed to satisfy your desire concerning what I
know and believe of the ever-memorable Mr. Hooker, who was
schismaticorum malleus, so great a champion for the church of
England's rights, against the factious torrent of separatists that
then ran high against church discipline, and in his unanswerable
books continues still to be so against the unquiet discipline of their
schism, which now under other names carry on their design ; and
who (as the proper heirs of their irrational zeal) would again rake
into the scarce-closed wounds of a newly-bleeding state and church.
And first, though I dare not say I knew Mr. Hooker, yet, as our
ecclesiastical history reports to the honour of Ignatius, that he
lived in the time of St. John, and had seen him in his childhood ;
so I also joy, that in my minority I have often seen Mr. Hooker,
with my father, then lord bishop of Loudon; from whom, and
others at that time, I have heard most of the material passages
which you relate in the history of his life ; and from my father
received such a character of his learning, humility, and other vir
tues, that, like jewels of invaluable price, they still cast such a
lustre as envy or the rust of time shall never darken. From my
father I have also heard all the circumstances of the plot to defame
him ; and how Sir Edwin Sandys outwitted his accusers, and gain
ed their confession; and could give an account of each particular
of that plot, but that I judge it filter to be forgotten, and rot in the
same grave with the malicious authors. I may not omit to declare
that my father's knowledge of Mr. Hooker was occasioned by the

TO MB. WALTON. 7
learned Dr. John Spencer, who after the death of Mr. Hooker was
so careful to preserve his invaluable sixth, seventh, aud eighth
books of Ecclesiastical Polity, and his other writings, that he pro
cured Henry Jackson, then of Corpus Christi-college, to transcribe
for him all Mr. Hooker's remaining written papers, many of which
were imperfect ; for his study had been rifled or worse used by
Mr. Chark, and another of principles too like his : but as these
papers were, they were endeavoured to be completed by his dear
friend, Dr. Spencer, who bequeathed them as a precious legacy to
my father; after whose death they rested in my hand, till Dr. Ab
bot, then archbishop of Canterbury, commanded them out of my
custody, authorizing Dr. John Barkham (his Lordship's chaplain)
to require and bring them to him to Lambeth ; at which time I
have heard they were put into the Bishop's library, and that they
remained there till the martyrdom of Archbishop Laud, and were
then by the brethren of that faction given with the library to
Hugh Peters, as a reward for his remarkable service in those sad
times of the church's confusion : and though they could hardly
fall into a fouler hand, yet there wanted not other endeavours to
corrupt and make them speak that language for which the faction
then fought ; which was, to subject the sovereign power to the
people. I need not strive to vindicate Mr. Hooker in this particu
lar ; his known loyalty to his prince whilst he lived, the sorrow
expressed by King James for his death ; the value our late sove
reign (of ever-blessed memory) put upon his works, and now the
singular character of his worth given by you in the passages of his
life (especially in your Appendix to it), do sufficiently clear him
from that imputation : and I am glad you mention how much va
lue Robert Stapleton, Pope Clement the Eighth, and other eminent
men of the Romish persuasion, have put upon his books, having
been told the same in my youth by persons of worth that have
travelled Italy. Lastly, I must again congratulate this undertaking
of your's, as now more proper to you than any other person, by
reason of your long knowledge and alliance to the worthy family
of the Cranmers (my old friends also), who have been men of
noted wisdom, especially Mr. George Cranmer, whose prudence,
added to that of Sir Edwin Sandys, proved very useful in the com
pleting of Mr. Hooker's matchless books ; one of their letters I
herewith send you to make use of, if you think fit. And let me say
farther, you merit much from many of Mr. Hooker's best friends
then living ; namely, from the ever-renowned Archbishop Whitgift,
of whose incomparable worth, with the character of the times, you
have given' us a more short and significant account than I have re
ceived from any other pen. You have done much for Sir Henry
Savile, his contemporary and familiar friend ; amongst the surviv-

8 DK. KING'S LETTER, &C
ing monuments of whose learning (give me leave to tell you so) two
are omitted; his edition of Euclid ; but especially his translation
of King James's Apology for the Oath of Allegiance, into elegant
Latin : which flying in that dress as far as Rome, was by the Pope
and conclave sent unto Frauciscus Suares to Salamanca (he then
residing there as president of that college), with a command to an
swer it. When he had perfected the work (which he calls Defen-
sio Fidei Catholicae), it was transmitted to Rome for a view of the
inquisitors ; who, according to their custom, blotted out what they
pleased, and (as Mr. Hooker hath been used since his death) added
whatsoever mightadvance the Pope's supremacy, or carry on their
own interest, commonly coupling together deponere et occidere, the
deposing and killing of princes ; which cruel and unchristian lan
guage Mr. John Saltkell (his amanuensis, when he wrote at Sala
manca ; but since a convert, living long in my father's house) often
professed the good did man (whose piety and charity Mr. Saltkell
magnified much) not only disavowed but detested. Not to trouble
you farther, your reader (if, according to your desire, my approba
tion of your work carries any weight) will find many just reasons
to thank you for it ; and for this circumstance here mentioned (not
known to many) may happily apprehend one to thank him, who is,
Sir,
Your ever faithful and affectionate old friend,
Henry Chichester.
Chichester, Nov. 12, 16.

LIFE

MR. RICHARD HOOKER.

THE INTRODUCTION,
I have been persuaded by a friend, that I ought to obey, to write
the life of Richard Hooker, the happy Author of five (if not more)
ofthe eight learned books of the Laws of Ecclesiastical Polity. And
though I have undertaken it, yet it hath been with some unwilling
ness, foreseeing that it must prove to me, and especially at this time
of my age, a work of much labour to inquire, consider, research,
and determine, what is needful to be known concerning him. For I
knew him not in his life, and must therefore not only look back to
his death (now sixty-four years past), but almost fifty years beyond
that, even to his childhood and youth, and gather thence such ob
servations and prognostics, as may at least adorn, if not prove
necessary for the completing of, what I have undertaken.
This trouble I foresee, and foresee also that it is impossible to es
cape censures; against which I will not hope my well-meaning and
diligence can protect me (for I consider the agein which I live), and
shall therefore but entreat of my reader a suspension of them, till I
have made known unto him some reasons, which I myself would
now fain believe, do make me in some measure fit for this under.
taking : and if these reasons shall not acquit me from all censures,
they may at least abate of their severity ; and this is all I can pro
bably hope for.
My reasons follow.
About forty years past (for I am now in the seventieth of mY?£f)
I began a happy affinity with William Cranmer (now with God),
grand nephew unto the great Archbishop of that name ; a family of
noted prudence and resolution : with him and two of his sisters
I had an entire and free friendship : one of them was the wife of
Dr. Spencer, a bosom-friend, and sometime com-pupil with Mr.
Hooker, in Corpus Christi-college, in Oxford, and after president of
the same I name them here, for that I shall have occasion to men
tion them in this following discourse ; as also their brother, of
whose useful abilities my reader may have a more authentic testi-

10 THE LIFE OF
mony than my pen can purchase for him, by that of our learned
Cambden and others.
This William Cranmer, and his two forenamed sisters, had some
affinity, and a most familiarfriendship with Mr. Hooker, and had had
some part of their education with him in his house, when he was
parson of Bishop's Born, near Canterbury ; in which city their good
father then lived. They had (I say) a great part of their education
with him, as myself, since that time, a happy cohabition with them ;
and having some years before read part of Mr. Hooker's works
with great liking and satisfaction, my affection to them made me a
diligent inquisitor into many things that concerned him : as namely,
of his person, his nature, the management of his time, his wife,
his family, and the fortune of him and his. Which inquiry hath given
me much advantage in the knowledge of what is now under my con
sideration, and intended for the satisfaction of my reader.
I had also a friendship with the Reverend Doctor Usher, the late
learned archbishop of Armagh ; and with Doctor Morton ; the
late learned and charitable bishop of Durham ; as also with the learn
ed John Hales, of Eton-college ; and with them also (who loved
the very name of Mr. Hooker) I have had maDy discourses concern
ing him ; and from them, and many others that have now put off
mortality, I might have had more informations, if I could then have
admitted a thought of any fitness for what by persuasion I have
now undertaken. But, though that full harvest be irrecoverably
lost, yet my memory hath preserved some gleanings, and my dili
gence made such additions to them, as I hope will prove useful to
the completing of what I intend. In the discovery of which I shall
be faithful, and with this assurance put a period to my Introduction.

THE LIFE.
His binh JT ;s not t0 be doubted, but that Richard Hooker was born within
and youth. , . .. ., -„
the precincts, or in the city of Exeter : a city which may justly boast
that it was the birth-place of him and Sir Thomas Bodley ; as in
deed the county may, in which it stands, that it hath furnished this
nation with Bishop Jewel, Sir Francis Drake, Sir Walter Raleigh,
and many others memorable for their valour and learning. He was
born about the year of our redemption one thousand five hundred
fifty and three, and of parents that were not so remarkable for their
extraction or riches, as for their virtue and industry and God's bless
ing upon both ; by which they were enabled to educate their children
in some degree of learning, of which our Richard Hooker may ap
pear to be one fair testimony; aud that Nature is not so partial as

MR. RICHARD HOOKER. 11
always to give the great blessings of wisdom and learning, and with
them the greater blessings of virtue and government, to those only
that are of a more high and honourable birth.
His complexion (if we may guess by him at the age of forty) was
sanguine, with a mixture of choler ; and yet his motion was slow,
even in his youth, and so was his speech, never expressing an ear
nestness in either of them, but a gravity suitable to the aged. And
it is observed (so far as inquiry is able to look back at this distance
of time) that at his being a schoolboy, he was an early questionist,
quietly inquisitive, Why this was, and that was not, to be remem
bered t Why this was granted, and that denied ? This being mixed
with a remarkable modesty, and a sweet serene quietness of nature ;
and with them a quick apprehension of many perplexed parts of
learning, imposed then upon him as a scholar, made his master and
others to believe him to have an inward blessed Divine light, and
therefore to consider him to a little wonder. For in that, children
were less pregnant, less confident, and more malleable, than in this
wiser, but not better age.
This meekness and conjuncture of knowledge, with modesty in
his conversation, being observed by his schoolmaster, caused him
to persuade his parents (who intended him for an apprentice) to con
tinue him at school till he could find out some means, by persuad
ing his rich uncle, or some other charitable person, to ease them of
a part of their care and charge ; assuring them, that their son was so
enriched with the blessings of nature and grace, that God seemed
to single him out as a special instrument of his glory. And the good
man told them also, that he would double his diligence in instructing
him, and would neither expect nor receive any other reward, than
the content of so hopeful and happy an employment.
This was not unwelcome news, and especially to his mother, to
whom he was a dutiful and dear child ; and all parties were so pleased
with this proposal, that it was resolved so it should be. And in
the mean time his parents and master laid a foundation for his future
happiness, by instilling into his soul the seeds of piety, those con
scientious principles of loving and fearing God ; of an early belief,
that he knows the very secrets of our souls; that hepunisheth our
vices, and rewards our innocence ; that we should be free from hy
pocrisy, and appear to man what we are to God, because first or
last the crafty man is catched in his own snare. These seeds of
piety were so seasonably planted, and so continually watered, with
the daily dew of God's blessed Spirit, that his infant virtues grew
into such holy habits as did make him grow daily into more and
more favour both with God and man : which with the great learn
ing that he did attain to, hath made Richard Hooker honoured in
this, and will continue him to be so to succeeding generations.

12 THE LIFE OF
This good schoolmaster, whose name I am not able to recover
(and am sorry, for that I would have given him a better memorial
in this humble monument, dedicated to tbe memory of his scho
lar), was very solicitous with John Hooker, then chamberlain of
Exeter, and uncle to our Richard, to take his nephew into his care,
and to maintain him for one year in the university, and in the mean
time to use his endeavours to procure an admission for him into
some college ; still urging and assuring him that his charge would
not continue long; for the lad's learning and manners were both so
remarkable, that they must of necessity be taken notice of; and
that God would provide him some second patron, that would free
him and his parents from their future care and charge.
These reasons, with the affectionate rhetoric of his good master,
and God's blessing upon both, procured from his uncle a faithful
promise that he would take him into his care and charge before the
expiration ofthe year following, which was performed.
This promise was made about the fourth year of the reign of
Queen Mary ; and the learned John Jewel (after bishop of Salis
bury) having been in the first of this Queen's reign expelled out of
Corpus Christi-college in Oxford (of which he was a fellow), for
adhering to the truth of those principles of religion, to which he had
assented in the days of her brother and predecessor, Edward the
Sixth ; and he having now a just cause to fear a more heavy punish
ment than expulsion, was forced, by forsaking this, to seek safety
in another nation, and, with that safety, the enjoyment of that doc
trine and worship for which he suffered.
But the cloud of that persecution and fear ending with the life of
Queen Mary, the affairs of the church and state did then look more
clear and comfortable ; so that he, and many others of the same
judgment, made a happy return into England about the first of
Queen Elizabeth ; in which year this John Jewel was sent a com
missioner or visitor of the churches of the western parts of this
kingdom, and especially of those in Devonshire, in which county
he was born ; and then and there he contracted a friendship with
John Hooker, the uncle of our Richard.
In the third year of her reign, this John Jewel was made bishop
of Salisbury : and there beiug always observed in him a willingness
to do good and oblige his friends, and now a power added to it ;
John Hooker gave him a visit in Salisbury, and besought him for
charity's sake to look favourably upon a poor nephew of his, whom
nature had fitted for a scholar ; but the estate of his parents was so
narrow, that they were unable to give him the advantage of learn-
iug ; and that the Bishop would therefore become his patron, and
prevent him from being a tradesman ; for he was a boy of remark
able hopes. And though the Bishop knew men do not usually look

MR. RICHARD HOOKER. 13
with an indifferent eye upon their own children and relations, yet
he assented so far to John Hooker, that he appointed the boy and
his schoolmaster should attend him about Easter next following at
that place; which was done accordingly; and then, after some
questions and observations of the boy's learning, and gravity, and
behaviour, the Bishop gave the schoolmaster a reward, and took
order for an annual pension for the boy's parents, promising also
to take him into his care for a future preferment ; which was per
formed. For, about the fourteenth year of his age, which was anno
1567, he was by the Bishop appointed to remove to Oxford, and Admitted
there to attend Dr. Cole, then president of Corpus Christi-college; christi°coiS
which he did ; and Doctor Cole had (according to a promise made lege, Oxon.
to the Bishop) provided for him both a tutor (which was said to be
the learned Doctor John Reynolds) and a clerk's place in that col
lege : which place, though it were not a full maintenance, yet with
the contribution of his uncle, and the continued pension of his pa
tron, the good Bishop, gave him a comfortable subsistence. And Bp. Jewel,
in this condition he continued unto the eighteenth year of his age, ,lis patron.
still increasing in learning and prudence, aud so much in humility
and piety, that he seemed to be filled with the Holy Ghost, and
even, like St. John Baptist, to be sanctified from his mother's
womb, who did often bless the day in which she bare him.
About this time of his age he fell into a dangerous sickness,
which lasted two months: all which time, his mother, having notice
of it, did in her hourly prayers as earnestly beg his life of God as
the mother of St. Augustine did, that he might become a true
Christian ; and their prayers were both so heard, as to be granted :
which Mr. Hooker would often mention with much joy, and pray
that he might never live to occasion any sorrow to so good a mo
ther ; whom, he would often say, he loved so dearly, that he would
endeavour to be good, even as much for her sake as for his own.
As soon as he was perfectly recovered from his sickness, he took
a journey from Oxford to Exeter, to satisfy and see his good mo
ther, being accompanied with a countryman and companion of his
own college, and both on foot ; which was then either more in
fashion, or want of money, or their humility made it so : but on
foot they went, and took Salisbury in their way, purposely to see
the good Bishop, who made Mr. Hooker and his companion dine
with him at his own table ;-which Mr. Hooker boasted of with
much joy and gratitude when he saw his mother and friends : and
at the Bishop's parting with him, the Bishop gave him good counsel,
and his benediction, but forgot to give him money ; which when the
Bishop had considered, he sent a servant in all haste to call Richard
back to him : and at Richard's return, the Bishop said to him,
" Richard, I sent for you back to lend you a horse which hath car-

14 - THE LIFE OF
ried me many a mile, and, I thank God, with much ease." And
presently delivered into his hand a walking-staff, with which he pro
fessed he had travelled through many parts of Germany. And he
said, " Richard, I do not give, but lend you my horse; be sure you
be honest, and bring my horse back to me at your return this way
to Oxford. And I do now give you ten groats to bear your charges
to Exeter; and here is ten groats more, which I charge you to de
liver to your mother, and tell her, I send her a bishop's benedic
tion with it, and beg the continuance of her prayers for me. And
if you bring my horse back to me, I will give you ten groats more,
to carry you on foot to the college : and so God bless you, good
Richard." And this, you may believe, was performed by both parties. But,
alas ! the next news that followed Mr. Hooker to Oxford was, that
his learned and charitable patron had changed this for a better
life. Which may be believed, for that as he lived, so he died, in
devout meditation and prayer ; and in both so zealously, that it
became a religious question, Whether his last ejaculations, or his
soul, did first enter into heaven 1
And now Mr. Hooker became a man of sorrow and fear: of sor
row, for the loss of so dear and comfortable a patron ; and of fear,
for his future subsistence. But Mr. Cple raised his spirits from
this dejection, by bidding him go cheerfully to his studies, aud
assuring him, that he should neither want food nor raiment (which
was the utmost of his hopes), for he would become his patron.
And so he was for about nine months, or not much longer; for
about that time the following accident did befal Mr. Hooker.
Edwin Sandys (then bishop of London, and after archbishop of
York) had also been in the days of Queen Mary forced, by forsak
ing this, to seek safety in another nation ; where, for many years,
Bishop Jewel and he were companions at bed and board in Ger
many ; and where, in this their exile, they did often eat the bread
of sorrow, and by that means they there began such a friendship
as time did not blot out, but lasted till the death of Bishop Jewel,
which was one thousand five hundred seventy aud one. A little
before which time the two bishops meeting, Jewel began a story of
his Richard Hooker, and in it gave such a character of his learning
and manners, that though Bishop Sandys was educated in Cam
bridge, where he had obliged, and had many friends ; yet his reso
lution was, that his son Edwin should be sent to Corpus Christi-
college, in Oxford, and by all means be pupil to Mr. Hooker, thou»h
his son Edwin was then almost of the same age : for the Bishop
said, " I will have a tutor for my son, that shall teach him learning
by instruction, and virtue by example ; and my greatest care shall
be of the last, and (God willing) this Richard Hooker shall be the

MR. RICHARD HOOKER. 15
man, into whose hands I will commit my Edwin." And the Bishop
did so about twelve months after this resolution.
And doubtless, as to these two, abetter choice could not be
made : for Mr. Hooker was now in the nineteenth year of his age ;
had spent five in the university ; and had, by a constant unwearied
diligence, attained unto a perfection in all the learned languages ;
by the help of which, an excellent tutor, and his unintermitted
study, he had made the subtilty of all the arts easy and familiar to
himself, and useful for the discovery of such learning as lay hid
from common searchers. So that by these, added to his great rea
son, aud his industry added to both, he did not only know more of
causes and effects ; but what he knew, he knew better than other
men. And with this knowledge he had a most blessed and clear me
thod of demonstrating what he knew, to the great advantage of all
his pupils (which in time were many), but especially to his two
first, his dear Edwin Sandys, and his as dear George Cranmer ;
of which there will be a fair testimony in the ensuing relation.
This for his learning. And for his behaviour, amongst other
testimonies, this still remains of him, that in four years he was but
twice absent from the chapel- prayers ; and that his behaviour there
was such as shewed an awful reverence of that God which he then
worshipped and prayed to ; giving all outward testimonies that
his affections were set on heavenly things. This was his behaviour
towards God; and for that to man, it is observable, that he was
never known to be angry, or passionate, or extreme in any of his
desires ; never heard to repine or dispute with Providence, but, by
a quiet gentle submission and resignation of his will to the wisdom
of his Creator, bore the burden of the day with patience ; never
heard to utter an uncomely word ; and by this, and a grave beha
viour, which is a Divine charm, he begot an early reverence unto
his person, even from those that at other times, and in other com
panies, took a liberty to cast off that strictness of behaviour and
discourse that is required in a collegiate life. And when he took
any liberty to be pleasant, his wit was never blemished with scoffing,
or the utterance of any conceit that bordered upon, or might beget
a thought of, looseness in his hearers. Thus innocent and exem
plary was his behaviour in his college; and thus this good man con
tinued till death; still increasing in learning, in patience, and piety.
In this nineteenth year of his age, he was chosen, December 21,
1573, to be one of the twenty scholars of ihe foundation ; being
elected and admitted as born in Devonshire (out of which county
a certain number are to be elected in vacancies by the founder's
statutes). And now he was much encouraged ; for now he was
perfectly incorporated into this beloved college, which was then
noted for an eminent library, strict students, and remarkable stho.

16 THE LIFE OF
lars. And indeed it may glory, that it had Bishop Jewel, Dr. John
Reynolds, and Dr. Thomas Jackson, of that foundation. The first,
famous by his learned Apology for the Church of England, and his
Defence of it against Harding. The second, for the learned and
wise manage of a public dispute with John Hart, of the Roman per
suasion, about the head and faith of the church, then printed by
consent of both parties. And the third, for his most excellent Ex
position ofthe Creed, and for his other treatises : all such as hath
given greatest satisfaction to men of the greatest learning. Nor was
this man more eminent for his learning than for his strict and pious
life, testified by his abundant love and charity to all.
In the year 1576, February 23, Mr. Hooker's Grace was given
him for inceptor of arts ; Dr. Herbert Westphaling, a man of noted
learning, being then vice-chancellor, and the act following he was
completed master, which was anno 1577, his patron, Dr. Cole,
being that year vice-chancellor, and his dear friend, Henry Savil,
of Merton-college, then one of the proctors. It was that Henry
Savil that was after Sir Henry Savil, warden of Merton-college, and
provost of Eton : he which founded in Oxford two famous lectures,
and endowed them with liberal maintenance. It was that Sir Henry
Savil that translated and enlightened the History of Cornelius Ta
citus with a most excellent comment ; and enriched the world by
his laborious and chargeable collecting the scattered pieces of St.
Chrysostom, and the publication of them in one entire body in
Greek ; in which language he was a most judicious critic. It was
this Sir Henry Savil that had the happiness to be a contemporary,
and a most familiar friend, to our Richard Hooker, and let posterity
know it.
And in this year of 1577, he was chosen fellow of the college :
happy also in being the contemporary and friend of Dr. John Rey
nolds, of whom I have lately spoken, and of Dr. Spencer ; both
which were afterward successively made presidents of his college :
men of great learning and merit, and famous in their generations.
Nor was Mr. Hooker more happy in his contemporaries of his
time and college, than in the pupilage and friendship of his Edwin
Sandys and George Cranmer; of whom my reader may note, that
this Edwin Sandys was after Sir Edwin Sandyjs, and as famous for
his Speculum Europaj as his brother George for making posterity
beholden to his pen by a learned relation and comment on his dan
gerous and remarkable. travels; and for his harmonious translation
ofthe Psalms of David, the Book of Job, and other poetical parts of
holy writ, into most high and elegant verse. And for Cranmer,
his other pupil, 1 shall refer my reader to the printed testimonies of
our learned Master Camden, the Lord Tottenes, Fines Morrison,
and others.

ME. RICHARD HOOKER. 17
" This Cranmer, whose Christian name was George, was a gentle
man of singular hope, the eldest son of Thomas Cranmer, son of
Edmund Cranmer, the Archbishop's brother : he spent much of his
youth in Corpus Christi-college in Oxford, where he continued
master of arts for many years before he removed, and then betook
himself to travel accompanying that worthy gentleman Sir Edwin
Sandys into France, Germany and Italy, for the space of three
years ; and after their happy return, he betook himself to an em
ployment under Secretary Davison : after whose fall, he went in
place of secretary with Sir Henry Killegrew in his embassage into
France; and after his death he was sought after by the most noble
Lord Mountjoy, with whom he went into Ireland, where he re
mained, until, in a battle against the rebels near Charlinford, an
unfortunate wound put an end both to his life, and the. great hopes
that were conceived of him."
Betwixt Mr. Hooker and these his two pupils, there was a sa
cred friendship ; a friendship made up of religious principles,
which increased daily by a similitude of inclinations to the same
recreations and studies; a friendship elemented in youth, and in
a university, free from self-ends, which the friendships of age
usually are not. In this sweet, this blessed, this spiritual amity,
they went on for many years : and, as the holy prophet saith, "so
they took sweet counsel together, and walked in the house of God
as friends.'' By which means they improved it to such a degree
of amity, as bordered upon heaven ; a friendship so sacred, that
when it ended in this world, it began in the next, where it shall
have no end.
And, though this world cannot give any degree of pleasure equal
to such a friendship ; yet obedience to parents, and a desire to
know the affairs, and manners, and laws, and learning of other na
tions, that they might thereby become the more serviceable unto
their own, made them put off their gowns, and leave Mr. Hooker
to his college : were he was daily more assiduous in his studies,
still enriching his quiet and capacious soul with the precious learn
ing ofthe philosophers, casuists, and schoolmen ; and with them
the foundation and reason of all laws, both sacred and civil ; and
with such other learning as lay most remote from the track of com
mon studies. And as he was.diligent in these ; so he seemed rest
less in searching the scope and intention of God's Spirit revealed
to mankind iu the sacred Scripture : for the understanding of
which he seemed to be assisted by the same Spirit with which they
were written ; he that regardeth truth in the inward parts, maketh
him to understand wisdom secretly. And the good man would
often say, " The Scripture was not writ to beget pride and dispu
tations, and opposition to government ; but moderation, and cha-
VOL. i. c

18 THE LIFE OF
rity, and humility, and obedience, and peace, and piety in man
kind; of which no good man did ever repent himself upon his death
bed." And that this was really his judgment, did appear in his
future writings, and in all the actions of his life. Nor was this ex
cellent man a stranger to the more light and airy parts of learning, as
music and poetry ; all which he had digested, and made useful ; and
of all which the reader will have a fair testimony in what follows.
Thus he continued his studies in all quietness for the space of
three or more years ; about which time he entered into sacred or
ders, and was made both deacon and priest ; and not long after, in
obedience to the college statutes, he was to preach either at St
Peter's, Oxford, or at St. Paul's Cross, London, and the last fell
to his allotment.
In order to which sermon, to London he came, and immediately
to the Shunammite's house ; which is a house so called, for that be
sides the stipend paid the preacher, there is provision made also
for his lodging and diet two days before, and one day after his ser
mon. This house was then kept by John Churchman, sometime
a draper of good note in Watling-street, upon whom, after many
years of plenty, poverty had at last come like an armed man, and
brought him into a necessitous condition : which, though it be a
punishment, is not always an argument of God's disfavour, for he
was a virtuous man : I shall not yet give the like testimony of his
wife, but leave the reader to judge by what follows. But to this
house Mr. Hooker came so wet, so weary, and wheathei-beaten,
that he was never known to express more passion, than against a
friend that dissuaded him from footing it to London, and for hiring
him no easier a horse (supposing the horse trotted when he did
riot); and at this time also, such a faintness and fear possessed him*
that he would not be persuaded two days' quietness, or any other
means could be used to make him able to preach his Sunday's sera-
mon ; but a warm bed, and rest, and drink proper for a cold, given
to him by Mrs, Churchman, and her diligent attendance added unto
it, enabled him to perform the office of the day which was in or
about the year 1581.
And in this first public appearance to the world, he was not so
happy as to be free from exceptions against a point of doctrine de
livered in his sermon, which was, "that in God there were two wills ;
an antecedent and a consequent will: his first will, that all mankind
should be saved ; but his second will was, that those only should be
saved, that did live answerable to that degree of grace which he had
offered or afforded them." This seemed to cross a late opinion of
Mr. Calvin's, and then taken for granted by many that had not a
capacity to examine it, as it had been by him, and had been since
by Dr. Jackson, Dr. Hammond, and others of great learning wno

MR. RICHARD HOOKER. - 19
believe that a contrary opinion trenches upon the honour and jus
tice of our merciful God. How he justified this, I will not under
take to declare : but it was not excepted against (as Mr. Hooker
declares in an occasional answer to Mr. Travers) by John Elmer,
then bishop of London, at this time one of his auditors, and at last
one of his advocates too, when Mr. Hooker was accused for it.
But the justifying of this doctrine did not prove of so bad con
sequence, as the kindness of Mrs. Churchman's curing him of his
late distemper and cold ; for that was so gratefully apprehended by
Mr. Hooker, that he thought himself bound in conscience to believe
all that she said : so that the good man came to be persuaded by
her, " that he was a man of a tender constitution ; and, that it was
best for him to have a wife, that might prove a nurse to him ; such
a one as might both prolong his life, and make it more comfortable ;
and such a one she could and would provide for him, if he thought fit
to marry.'' A nd he not considering, that " the children of this world
are wiser in their generation than the children of light ;" but, like a
true Nathaniel, who feared no guile, because he meant none ; did
give her such power as Eleazar was trusted with, when he was sent
to choose a wife for Isaac ; for even so he trusted her to choose for
him, promising upon a fair summons to return to London, and ac
cept of her choice ; and he did so in that or the year following. Now
the wife provided for him was her daughter Joan, who brought him
neither beauty nor portion : and for her conditions, they were too
like that wife's, which is by Soloman compared to a dripping-house ;
so that he had no reason to rejoice in the wife of his youth but ra
ther to say with the holy prophet, " Woe is me, that I am con
strained to have my habitation in the tents of Kedar!''
This choice of Mr. Hooker's (if it were his choice) may be won
dered at ; but let us consider that tbe prophet Ezekiel says;
" There is a wheel within a wheel ;" a secret sacred wheel of Pro
vidence, (especially in marriages), guided by his hand, that allows
not the race to the swift, nor bread to the wise, nor good wives to
good men : and he that can bring good out of evil (for mortals are
blind to such reasons) only knows why this blessing was denied to
patient Job, and (as some think) to meek Moses, and to our as meek
and patient Mr. Hooker. But so it was ; and let the reader cease
to wonder, for affliction is a Divine diet ; which though it be un-
pleasing to mankind, yet Almighty God hath often, very often im
posed it as good, though bitter physic to those children whose souls
are dearest to him.
And by this means the good man was drawn from the tranquillity
of his college ; from that garden of piety, of pleasure, of peace, and
a sweet conversation, into the thorny wilderness of a busy world ;
into those corroding cares that attend a married priest, and a coun-
c 2

20 THE LIFE OF
try parsonage ; which was Drayton-Beauchamp in Buckinghamshire
(not far from Aylesbury, and in the diocess of Lincoln) ; to which
he was presented by John Cheney, Esq. (then patron of it), the
9th of December 1684, where he behaved himself so, as to give
no occasion of evil, but (as St. Paul adviseth a minister of God)
in much patience, in afflictions, in anguishes, in necessities, in po
verty, and no doubt in long-suffering; yet troubling no man with his
discontents and wants.
And in this mean condition he continued about a year; in which
time his two pupils, Edwin Sandys and George Cranmer, were re
turned from travel, and took a journey to Drayton to see their tu
tor ; where they found him with a book in his hand (it was the
Odes of Horace), he being then tending his small allotment of
sheep in a common field ; which he told his pupils he was forced
to do, for that his servant was then gone home to dine, and assist
bis wife to do some necessary household business. When his servant
returned and released him, his two pupils attended him unto his
house, where their best entertainment was quiet company, which
was presently denied them ; for Richard was called to rock the cra
dle ; and their welcome was so like this, that they stayed but next
morning, which was time enough to discover and pity their tutor's
condition : and having in that time remembered and paraphrased
on many of the innocent recreations of their younger days, and, by
other such-like diversions, given him as much present pleasure as
their acceptable company aud discourse could afford him, they were
forced to leave him to the company of his wife, and seek themselves
a quieter lodging. But at their parting from him, Mr. Cranmer said
" Good tutor, 1 am sorry your lot is fallen in no better ground, as
to your parsonage : and more sorry your wife proves not a more
comfortable companion after you have wearied your thoughts in
your i-estless studies." To whom the good man replied, " My dear
George, if saints have usually a double share in the miseries of this
life, I that am none, ought not to repine at what my wise Creator
hath appointed for me ; but labour, as indeed I do daily, to submit
to his will, and possess my soul in patience and peace."
Made mas- At their return to London, Edwin Sandys acquaints his father
Temp *° (then bish°P °f Londol1> and after archbishop of York), with his tu
tor's sad condition, and solicits for his removal to some benefice
that might give him a more comfortable subsistence ; which his fa
ther did most willingly grant him, when it should next fall into his
power. And not long after this time, which was in the year 1585,"
Mr. Alvey (master of the Temple) died, who was a man of a strict
life, of great learning, and of so venerable behaviour, as to gain
such a degree of love and reverence from all men that knew him,
» He was dead, and the place void in the month of August, anno 1584. J. s

MR. RICHARD HOOKER. 21
that he was generally known by the name of Father Alvey. At the
Temple reading, next after the death of this Father Alvey, the Arch
bishop of York being then at dinner with the judges, the reader
and benchers of that society, he met there with a condolement for
the death of Father Alvey, a high commendation of his saint-like
life, and of his great merit both to God and man ; and as they be
wailed his death, so they wished for a like pattern of virtue and
learning to succeed him. And here came in a fair occasion for the
Archbishop to commend Mr. Hooker to Father Alvey's place, which
he did with so effectual an earnestness, and that seconded with so
many other testimonies of his worth, that Mr. Hooker was sent for
from Drayton-Beauchamp to London, and there the mastership of
the Temple proposed unto him by the Bishop, as a greater freedom
from his country cares, the advantage of a better society, and a more
liberal pension than his parsonage did afford him. But these rea
sons were not powerful enough to incline him to a willing accept
ance of it : his wish was rather to gain a better country living,
where he might be free from noise (so he expressed the desire of
his heart), and eat that bread which he might more properly call
his own, in privacy and quietness. But notwithstanding this averse-
ness, he was at last persuaded to accept of the Bishop's proposal ;
and was by patent for life made master of the Temple the 17th of
March, 1585, a he being then in the thirty-fourth year of his age.
[But before any mention was made of Mr. Hooker for this place Endeavours
two other divines were nominated to succeed Alvey ; whereof Mr. for Tra,,ers
.,, , ' ,..,......, . . to be master
Walter Travers, a disciplinarian in his judgment and practice, and oftheTem-
preacher here in the afternoons, was chief, and recommended by Ple> J-s-
Alvey himself on his death-bed, to be master after him : and no
marvel, for Alvey's and Travers's principles did somewhat corres
pond. And many gentlemen of the house desired him ; which de
sire the Lord Treasurer Burghley was privy to, and by their request,
and his own inclination towards him, being a good preacher, he
moved the Queen to allow of him ; for the disposal of the place
was in her. But Archbishop Whitgift knew the man and his hot
temper and principles, from the time he was fellow of Trinity col
lege, and had observed his steps ever after : he knew how turbu-
lently he had carried himself at the college, how he had disowned
the English established church and episcopacy, and went to Gene
va, and afterwards to Antwerp to be ordained minister, as he was
by Villers and Cartwright, and others the heads of a congregation
there ; and so came back again more confirmed for the discipline.
a This you may find in the Temple records. Will. Ermstead was master of the
Temple at the dissolution of the priory, and died 2 Eliz. Richard Alvey, bat. divi
nity, pat. 13 Feb. 2 Eliz. Magister sive custos domfa et ecclesia novi Templi ; died
27 Kliz. — Richard Hooker succeeded that year by patent, in terminis, as Alvey had
it, and he left it at 33 Eliz. — That year Dr. Belgey succeeded Rich. Hooker.

22 THE LIFE OF
And knowing how much the doctrine and converse of the master
to be placed here would influence the gentlemen, and their influ
ence and authority prevail in all parts of the realm where their ha
bitations and estates were, that careful prelate made it his en.
Opposed by deavour to stop Travers's coming in ; and had a learned man in his
bishoVrCh" viGW' and of PrinciPIes more conformable and agreeable to the
' church, namely, one Dr. Bond, the Queen's chaplain, and well
known to her. She well understanding the importance of this place,
and knowing by the Archbishop what Travers was, by a letter he
timely writ to her Majesty upon the vacancy, gave particular order
to the Treasurer to discourse with the Archbishop about it.
The Lord Treasurer hereupon, iu a letter, consulted with the said
Achbishop, and mentioned Travers to him, as one desired by many
of the house. But the Archbishop, in his answer, plainly signified
to his Lordship, that he judged him altogether unfit, for the reasons
mentioned before ; and that he had recommended to the Queen Dr.
Bond, as a very fit person. But, however, she declined him, fear
ing his bodily strength to perform the duty ofthe place, as she did
Travers for other causes. And by laying both aside, she avoided
giving disgust to either of those great men. This Dr. Bond seems to
be that Dr. Nicholas Bond that afterwards was president of Magda
len-college, Oxon, and was much abused by Martin Mar-prelate.
These particulars I have collected from a letter of the Archbi
shop to the Queen, and other letters that passed between the Arch
bishop and theLord Treasurerabout this affair, while the mastership
was vacant. The passages whereof, taken verbatim out of their
said letters, may deserve here to be specified for the satisfaction
of the readers.
And first, in the month of August, upon the death of the former
master, the Archbishop wrote this letter unto the Queen: —
TheArchbi- " It may please your Majesty to be advertised, that the master-
shop to the s]ni of the Xemple is vacant by the death of Mr. Alvey. Thelivine
Queen con- r . , . . J &
ceming the is not great, yet doth it require a learned, discreet, and wise man,
vacancy of jn reSpect of the company there : who, being well directed and
the Temple. , * , . , , , .,
taught, may do much good elsewhere in the commonwealth, as
otherwise also they may do much harm. And because I hear there
is suit made to your Highness for one Mr. Travers, I thought
it my duty to signify unto your Majesty, that the said Travers hath
been, and is one of the chief and principal authors of dissension in
this church, a contemner ofthe Book of Prayers, and of other orders
by authority established ; an earnest seeker of innovation; and ei
ther in no degree ofthe ministry at all, or else ordered beyond the
seas ; not according to the form in this church of England used.
Whose placing in that room, especially by your Majesty, would

MR. RICHARD HOOKER. 23
greatly animate the rest of that faction, and do very much harm in
sundry respects.
" Your Majesty hath a chaplain of your own, Dr. Bond, a man in
my opinion very fit for that office, and willing also, to take pains
therein, if it shall please your Highness to bestow it upon him.
Which I refer to your own most gracious disposition : beseeching
Almighty God long to bless, prosper, and preserve your Majesty
to his glory, and all our comforts,
" Your Majesty's most faithful Servant and Chaplain
*' Jo. Cantuar.''
From Croydon, the day of August, 1584.
Next, in a letter of the Archbishop to the Lord Treasurer, dated
from Lambeth, Sept. 14, 1584, he hath these words :
" I beseech your Lordship to help such a one to the mastership The Arch-
of the Temple, as is known to be conformable to the laws and or- ¦>lsl|0P
to the Lord
ders established ; and a defender, not a depraver, of the present Treasurer.
state and government. He that now readeth there is nothing less, as
I of mine own knowledge and experience can testify. Dr. Bond is
desirous of it, and I know not a fitter man."
The Lord Treasurer, in a letter to the Archbishop, dated from Oat-
lands (where the Queen now was), Sept. 17, 1584, thus wrote: —
" The Queen hath asked me what I thought of Travers to be The Lord
master of the Temple. Whereunto I answered, that at the request £'*£* Y"h.
of Dr. Alvey in his sickness, and a number of honest gentlemen of bishop.
the Temple, I had yielded my allowance of him to the place, so as
he would shew himself conformable to the orders of the church.
Whereunto I was informed, that he would so be. But her Majesty
told me that your Grace did not so allow of him. Which, I said,
might be for some things supposed to be written by him (in a book)
entituled, De Disciplina Ecclesiastica. Whereupon her Majesty
commanded me to write to your Grace, to know your opinion, which
I pray your Grace to signify unto her, as God shall move you.
Surely it were great pity, that any impediment should be occasion to
the contrary ; for he is well learned, very honest, and well allowed,
and loved of the generality of that house. Mr. Bond told me, that
your Grace liked well of him ; and so do I also, as of one well learn
ed and honest; but, as I told him, if he came not to the place with
some applause of the company, he shall be weary thereof. And yet
I commended him unto her Majesty, if Travers should not have it.
" But her Majesty thinks him not fit for that place, because of his
infirmities. Thus wishing your Grace assistance of God's Spirit
to govern your charge unblameable. " Your Grace's to command,
" Will. Burghley."
From the Court at Oatlands, the 27th Sept. 1584.

24 THE LIFE OF
Part of the Archbishop's letter in answer to this was to this
tenor : —
The Arch- «< Mr. Travels, whom your Lordship names in your letter, is to no
iniSan°sPwerto man better k'<>own> 1 think> than t0 myse]{> l did eleCt h'm fell°W
the letter of of Trinity-college, being before rejected by Dr. Beaumont for his
Treasurer into]enible stomach : whereof I had also afterwards such expe
rience, that I was forced by due punishment so to weary him, till he
was fain to travel, and depart from the college to Geneva, otherwise
he should have been expelled for want of conformity towards the
orders of the house, and for this pertinaticy. Neither was there
ever any under our government, in whom I found less submission
and humility than in him. Nevertheless, if time and years have now
altered that disposition (which I cannot believe, seeing yet no to
ken thereof, but rather the contrary), I will be as ready to do him
good as any friend he hath. Otherwise I cannot in duty but do my
endeavour to keep him from that place, where be may do so much
harm, and do little or no good at all. For howsoever some commend
him to your Lordship and others, yet I think that the greater and
better number of both the Temples have not so good an opinion of
him. Sure I am, that divers grave, and of the best affected of them,
- have shewed their misliking of him to me ; not only out of respect
of his disorderliness in the manner of the communion, and contempt
of the prayers, but also of his negligence iu reading. Whose lec
tures, by their report, are so barren of matter, that his hearers take
no commodity thereby.
" The book De Disciplina Ecclesiastica, by common opinion, hath
been reputed of his penning, since the first publishing of it. And
by divers arguments I am moved to make no doubt thereof. The
drift of which book is wholly against the state and government.
Wherein also, among other things, he condemneth the taking and
paying of first-fruits, tenths, &c. And therefore, unless he will tes
tify his conformity by subscription, as all others do which now enter
into ecclesiastical livings, and make proof unto me, that he is a
minister ordered according to the laws of this church of England,
as I verily, believe he is not, because he forsook his place in the col
lege upon that account, I can by no means yield my consent to the
placing him there or elsewhere, in any function of this church.]
And here I shall make a stop ; and, that the reader may the bet
ter judge of what follows, give him a character of the times, and
temper ofthe people of this nation, when Mr. Hooker had his ad
mission into this place : a place which he accepted, rather than deT
sired; and yet here he promised himself a virtuous quietness: that
blessed tranquillity which he always prayed and laboured for ; that
so he might in peace bring forth the fruits of peace, and glo
rify God by uninterrupted prayers and praises: for this he always

MR. RICHARD HOOKER. 25
thirsted ; and yet this was denied him. For his admission into this
place was the very beginning of those oppositions and anxieties,
which till then this good man was a stranger to, and of which the
reader may guess by what follows.
In this character of the times, I shall, by the reader's favour, and
for his information, look so far back as to the beginning of thereign
of Queen Elizabeth ; a time in which the many pretended titles to
the crown, the frequent treasons, the doubts of her successor, the
late civil war, and the sharp persecution that had raged to the ef
fusion of so much blood in the reign of Queen Mary, were fresh
in the memory of all men ; and these begat fears in the most pious
and wisest of this nation, lest the like days should return again to
them or their present posterity. The apprehension of which dangers
begat an earnest desire of a settlement in the church and state ; be
lieving there was no other way to make them sit quietly under their
own vines and fig-trees, and enjoy the desired fruit of their labours.
But time, and peace, and plenty, begat self-ends ; and those begat
animosities, envy, opposition, and unthankfulness, for those bless
ings for which they lately thirsted, being then the very utmost of
their desires, and even beyond their hopes.
This was the temper of the times in the beginning and progress
of her reign ; and thus it continued too long : for those very people
that had enjoyed the desires of their hearts in a reformation from
the church of Rome, became at last so like the grave, as never to be
satisfied; but were still thirsting for more and more": neglecting to
pay that obedience to government, and perform those vows to God,
which they made in their days of adversities and fears : so that in
short time there appeared three several interests, each of them fear
less and restless in the prosecution of their designs ; they may for
distinction be called, the active Romanists, the restless nonconfor
mists (of which there were many sorts), and the passive, peaceable
protestant. The counsels ofthe first considered and resolved on in
Rome : the second in Scotland, in Geneva, and in divers selected,
secret, dangerous conventicles, both there, and within the bosom of
our own nation : the third pleaded and defended their cause by es
tablished laws, both ecclesiastical and civil : and if they were active,
it was to prevent the other two from destroying what was by those
known laws happily established to them and their posterity.
I shall forbear to mention the very many and dangerous plots of
the Romanists against the church and state ; because what is prin
cipally intended in this digression, is an account of the opinions and
activity of the nonconformists; against whose judgment and prac
tice Mr. Hooker became at last, but most unwillingly, to be engaged,
in a book-war ; a war which he maintained, not as against an ene
my, but with the spirit of meekness and reason.

presented.

26 THE LIFE OF
Nonconfor- In which number of nonconformists, though some might be sin-
mists re- cere al](j welLmeaning men, whose indiscreet zeal might be so like
charity, as thereby to cover a multitude of errors, yet ot this party
there were many that were possessed of a high degree of spiritual
wickedness ; I mean with an innate, restless, radical pride and ma
lice ; I mean not those lesser sins which are more visible and more
properly carnal, and sin against a man's self, as gluttony and drunk
enness, and the like, (from which good Lord deliver us !) but sins
of a higher nature ; because more unlike to the nature of God,
which is love, and mercy, and peace ; and more like the devil (who is
not a glutton, nor can be drunk ; and yet is a devil): those wicked
nesses of malice and revenge, and opposition, and a complacence in
working and beholding confusion (which are more properly his work,
who is the enemy and disturber of mankind ; and greater sins, though
many will not believe it): men whom a furious zeal and prejudice had
blinded and mad« incapable of hearing reason, or adhering to the
ways of peace; men whom pride and self-conceit had made to over
value their own wisdom, and become pertinacious, and to hold foolish
and unmannerly disputes against those men whieh they ought to reve
rence, and those laws which they ought to obey ; men that labour
ed and joyed to speak evil of government, and then to be the
authors of confusion (of confusion as it is confusion) : whom com
pany, and conversation, and custom had blinded, and manyinsensi.
ble that these were errors ; and at last became so restless, and so
hardened in their opinions, that like those which " perished in the
gainsaying of Core,'' so these died without repenting these spiritual
wickednesses, of which Coppingerand Hacket, and their adherents,
are too sad testimonies.
And in these times, which tended thus to confusion, there were
also many others that pretended to tenderness of conscience, refus
ing to submit to ceremonies, or to take an oath before a lawful ma
gistrate and yet these very men did, in their secret conventicles,
covenant and swear to each other, to be assiduous and faithful in
using their best endeavours to set up a church-government that they
had not agreed on. To which end there were many select parties
that wandered up and down, and were active in sowing discontents
and sedition, by venomous and secret murmurings, and a dispersion
of scurrilous pamphlets and libels against the church and state; but
especially against the bishops ; by which means, together with very
bold, and as indiscreet sermons, the common people became so fanatic,
as St. Peter observed there were in his time " some that wrested the
Scripture to their own destruction ;" so by these men, and this means
many came to believe the bishops to be antichrist, and the only
obstructors of God's discipline ; and many of them were at last given
over to such desperate delusions, as to find out a text in the Reve-

MR. RICHARD HOOKER. 27
Iationof St. John, that " antichrist was to be overcome by thesword,"
which they were very ready to take into their hands. So that those
very men, that began with tender meek petitions, proceeded to print
public admonitions, and then to satirical remonstrances ; and at last
(having, like David, numbered who was not, and who was, for their
cause), they got a supposed certainty of so great a party, that they
durst threaten first the bishops, and, not long after, both the Queen
and parliament ; to all which they were secretly encouraged by the
Earl of Leicester, then in great favour with her Majesty, and the
reputed cherisher and patron-general of these pretenders to tender
ness of conscience ; whom he used as a sacrilegious snare to farther
his design, which was by their means to bring such an odium upon
the bishops, as to procure an alienation of their lands, and a large
proportion of them for himself: which avaricious desire had so
blinded his reason, that his ambitious and greedy hopes had almost
flattered him into present possession of Lambeth-house.
And to these strange and dangerous undertakings, the nonconfor
mists of this nation were much encouraged and heightened by a cor
respondence and confederacy with that brotherhood in Scotland ;
so that here they became so bold, that one a told the Queen openly
in a sermon, she was like an untamed heifer, that would not be ruled
by God's people, but obstructed his discipline.'' And in Scotland
they were more confident, for there they declared her an atheist, b*
and grew to such a height as not to be accountable for any thing
spoken against her ; no nor for treason against their own King, if
spoken in the pulpit : shewing at jnst such a disobedience even to
him, that his mother being in England, and then in distress, and in
prison, and in danger of death, the church denied the King their
prayers for her ; arid at another time, when he had appointed a day
of feasting, their church declared for a general fast, in opposition
to his authority.
To this height they were grown in both nations, and by these
means there was distilled into the minds of the common people
such other venomous and turbulent principles, as were inconsistent
with the safety ofthe church and state : and these vented so daringly,
that, besides the loss of iifeand limbs, the church and state were both
forced to use such other severities, as will not admit of an excuse, if
it had not been to prevent confusion, and the perilous consequences
of it ; which, without such prevention, would in a short time have
brought unavoidable ruin and misery to this numerous nation.
These errors and animosities were so remarkable, that they begat
Wonder in an ingenious Italian, who being about this time come
newly into this nation, writ scoffingly to a friend in his own coun-
* Mr. Dering.
b See Bishop. Spotswood's History ofthe Church of Scotland.

28 THE LIFE OF
try ; " That the common people of England were wiser than the
wisest of his nation ; for here the very women and shopkeepers
were able to judge of predestination, and determine what laws
were fit to be made concerning church government; then, what
were fit to be obeyed or abolished. That they were more able
(or at least thought so), to raise and determine perplexed cases
of conscience, than the most learned colleges in Italy. That men of
the slightest learning, and the most ignorant ofthe common people
were mad for a new, or super, or re-reformation of religion ; and
that in this they appeared like that man, who would never cease to
whet and whet his knife, till there was no steel left to make it useful.
And he concluded his letter with this observation," that those very
men than were most busy in oppositions and disputations, and con
troversies, and finding out the faults of their governors, had usually
the least of humility and mortification, or ofthe power of godliness."
And to heighten all these discontents and dangers, there was also
sprung up a generation of godless men ; men that had so long
given way to their own lusts and delusions, and had so often, and
so highly opposed the blessed motions of the blessed Spirit, and
the inward light of their own consciences, that they had thereby
sinned themselves to a belief of what they would, but were not able
to believe: into a belief, which is repugnant even to human na-
.ture (for the heathens believe there are many gods); but these
have sinned themselves into a belief, that there is no God ; and so
finding nothing in themselves, but what is worse than nothing, be
gan to wish what they were not able to hope for, " that they should
be like the beasts that perish ;" and, in wicked company (which is
the atheists's sanctuary), were so bold as to say so : though the
worst of mankind, when he is left alone at midnight, may wish, but
cannot then think it. Into this wretched, this reprobate condi
tion, many had then sinned themselves.
And now, when the church was pestered with them, and with all
these other irregularities ; when her lands were in danger of alien
ation, her power at least neglected, and her peace torn in pieces by
several schisms, and such heresies as do usually attend that sin:
when the common people seemed ambitious of doing those very
things which were attended with most dangers, that thereby they
might be punished, and then applauded and pitied : when they
called the spirit of opposition a tender conscience, and complained
of persecution, because they wanted power to persecute others:
when the giddy multitude raged, and became restless to find out
misery for themselves and others; and the rabble would herd them
selves together, and endeavour to govern and act in spite of autho
rity— In this extremity, fear, and danger of the church and state,
when, to suppress the growing evils of both, they needed a man of

MR. RICHARD HOOKER. 29
prudence and piety, and of a high and fearles# fortitude ; they
were blest in all by John Whitgift, his being made archbishop of
Canterbury ; of whom ingenious Sir Henry Wotton (that knew him
well) hath left this true character, that he was a man of a reverend
and sacred memory ; and of the primitive temper, a man of such a
temper, as when the church by lowliness of spirit did flourish in
highest examples of virtue.
And though I dare not undertake to add to his character, yet I
shall neither do right to this discourse, nor to my reader, if I for
bear to give him a farther aud short account of the life and manners
of this excellent man ; and it shall be short, for I long to end this
digression, that I may lead my reader back to Mr. Hooker, where
we left him at the Temple.
John Whitgift was born in the county of Lincoln, of a family Someac-
that was ancient, and noted to be prudent and affable, and gentle w^"{ °[t
by nature. He was educated in Cambridge ; much of his learning archbishop
was acquired in Pembroke-hall (where Mr. Bradford the martyr °f Cante'-
was his tutor) : from thence he was removed to Peter-house ; from
thence to be master of Pembroke-hall; and from thence to the
mastership of Trinity-college. About which time the Queen made
him her chaplain ; and not long after prebendary of Ely, and then
dean of Lincoln ; and having for many years past looked upon him
with much reverence and favour, gave him a fair testimony of both,
by giving him the bishopric of Worcester, and (which was not an
usual favour) forgiving him his first-fruits ; then by constituting
him vice-president of the principality of Wales. And having for
several years experimented his wisdom, his justice and modera
tion in the manage of her affairs, in both these places, she in the
twenty-sixth of her reign made him archbishop of Canterbury ;
and, not long after, of her privy council ; and trusted him to ma
nage all her ecclesiastical affairs and preferments. In all which
removes, he was like the ark, which left a blessing upon the place
where it rested ; and in all his employments, was like Jehoiada, that
did good unto Israel.
These were the steps of this Bishop's ascension to this place of
dignity and cares ; in which place (to speak Mr. Camden's very
words in his Annals) " he devoutly consecrated both his whole life
to God, and his painful labours to the good of his church." And
yet in this place he met with many oppositions in the regulation of
church affairs, which were much disordered at his entrance, by
reason ofthe age and remissness of Bishop Grindal a (his immedi
ate predecessor), the activity of the nonconformists, and their chief
a Or rather by reason of his suspension and sequestration, which he lay under
(together with the Queen's displeasure) for some years, when the ecclesiastical
affairs were managed by certain civilians. J. S.

SO THE LIFE OF
assistant the Earl of Leicester; and indeed, by too many others of
the like sacrilegious principles. With these he was to encounter;
aud though he wanted neither courage nor a good cause, yet he
foresaw, that, without a great measure of the Queen's favour, it was
impossible to stand in the breach that was made into the lands and
immunities ofthe church, or to maintain the remaining rights of it.
And therefore by justifiable sacred insinuations, such as St. Paul
to Agrippa, " Aprippa, believest thou? I know thou believest," he
wrought himself into so great a degree of favour with her, as, by
his pious use of it, hath got both of them a greater degree of fame
in this world, and of glory in that into which they are now entered.
His merits to the Queen, and her favours to him, were such,
that she called him her little black husband, and called his servants
her servants : and she saw so visible and blessed a sincerity shine
in all his cares and endeavours for the church's, and for her good,
that she was supposed to trust him with the very secrets of her
soul, and to make him her confessor : of which she gave many fair
testimonies ; and of which one was, that she would never eat flesh
in Lent, without obtaining a licence from her little black husband :
and would often say, she pitied him because she trusted him, and had
eased herself by laying the burthen of all her clergy-cares upon his
shoulders, which she was certain he managed with prudence and piety.
I shall not keep myself within the promised rules of brevity in
this account of his interest with her Majesty, and his care of the
church's rights, if in this digression I should enlarge to particulars;
and therefore my desire is, that one example may serve for a testi
mony of both. And that the reader may the better understand it,
he may take notice, that not many years before his being made
archbishop, there passed an act or acts of parliament, intending the
better preservation of church-lands, by recalling a power which
was vested in others to sell or lease them, by lodging and trusting
the future care and protection of them only in the crown; and
amongst many that made a bad use of this power or trust of the
Queen's, the Earl of Leicester was one; and the good Bishop hav
ing by his interest with her Majesty put a stop to the Earl's sacri
legious designs, they two fell to an open opposition before her;
after which they both quitted the room, not friends in appearance.
But the Bishop made a sudden and a seasonable return to her Ma
jesty (for he found her alone) and spake to her with great humility
and reverence, and to this purpose ; —
Hisspeech « I beseech your Majesty to hear me with patience, and to be-
QVeen. lieve that vour's and the church's safety are dearer to me than my
life, but my conscience dearer than both : and therefore o-ive me
leave to do ray duty, and tell you, that princes are deputed nursing
fathers ofthe church, and owe it a protection ; and therefore God

MR. RICHARD HOOKER. 31
forbid that you should be so much as passive in her ruin, when you
may prevent it ; or that I should behold it without horror and de
testation; or should forbear to tell your Majesty of the sin and
danger. And though you and myself are born in an age of frail
ties, when the primitive piety and care of the church's lands and
immunities are much decayed ; yet, madam, let me beg that you
will but first consider, and then you will believe there are such sins
as profaneness and sacrilege ; for if there were not, they could not
have names in holy Writ; and particularly in the New Testament.
And I beseech you to consider, that though our Saviour said, ' He
judged no man;' and, to testify it, would not judge nor divide the
inheritance betwixt the two brethren, nor would judge the woman
taken in adultery ; yet in this point of the church's rights he was
so zealous, that he made himself both the accuser and the judge,
and the executioner to punish these sins ; witnessed, in that he
himself made the whip to drive the profaners out of the temple ;
overthrew the tables of the money-changers, aud drove them out of
it. And consider, that it was St. Paul that said to those Christians
of his time that were offended with idolatry, yet committed sacri
lege, 'Thou that abhorrest idols, dost thou commit sacrilege?'
supposing, I think, sacrilege to be the greater sin. This may occa
sion your Majesty to consider, that there is such a sin as sacrilege;
and to incline you to prevent the curse that will follow it, I beseech
you also to consider that Constantine the first Christian emperor,
and Helena his mother ; that King Edgar, and Edward the Con
fessor, and indeed many others of your predecessors, and many pri
vate Christians, have also given to God, and to his church, much
land, and many immunities, which they might have given to those
of their own families, aud did not; but gave them as an absolute
right and sacrifice to God : and with these immunities and lands
they have entailed a curse upon the alienators of them ; God pre
vent your Majesty from being liable to that curse.
" And to make you that are trusted with their preservation, the
better to understand the danger of it ; I beseech you, forget not,
that, besides these curses, the church's land and power have been
also endeavoured to be preserved, as far as human reason and the
law of this nation have been able to preserve them, by an imme
diate and most sacred obligation on the consciences of the princes
of this realm. For they that consult Magna Charta shall find, that
as all your predecessors were at their coronation, so you also were
sworn before all the nobility and bishops then present, and in the
presence of God, and in his stead to him that anointed you, to
maintain the church-lands, and the rights belonging to it ; and this
testified openly at the holy altar, by laying your hands on the Bible
then lying upon it. And not only Magna Charta, but many modern

32 THE LIFE OF
statutes have denounced a curse upon those that break Magna
Charta. And now what account can be given for the breach of
this oath at the last great day, either by your Majesty or by me, if
it be wilfully or but negligently violated, I know not.
" And therefore, good Madam, let not the late Lord's exceptions
against the failings of some few clergymen prevail with you to pu
nish posterity for the errors of this present age ; let particular men
suffer for their particular errors, but let God and his church have
their right; and though I pretend not to prophecy, yet I beg pos
terity to. take notice of what is already become visible in many fa
milies; that church-land added to an ancient inheritance, hath
proved like a moth fretting a garment, and secretly consumed
both : or like the eagle that stole a coal from the altar, and thereby
set her nest on fire, which consumed both her young eagles, and
herself that stole it. And though I shall forbear to speak reproach
fully of your father ; yet I beg you to take notice, that a part ofthe
church's rights, added to the vast treasure left him by his father,
hath been conceived to bring an unavoidable consumption upon
both, notwithstanding all his diligence to preserve it.
" And consider, that after the violation of those laws, to which he
had sworn in Magna Charta, God did so far deny him his restrain
ing grace, that he fell into greater sins than I am willing to mention.
Madam, religion is the foundation and cement of human socie
ties : and when they that serve at God's altar shall be exposed to
poverty, then religion itself will be exposed to scorn, and become
contemptible ; as you may already observe in too many poor vicar
ages in this nation. And therefore, as you are by a late act or
acts entrusted with a great power to preserve or waste the church's
lands ; yet dispose of them for Jesus's sake as the donors intended :
let neither falsehood nor flattery beguile you to do otherwise, and
put a stop, 1 beseech you, to the approaching ruins of God's
church ; as you expect comfort of the last great day ; for kings
must be judged. Pardon this affectionate plainness, my most dear
sovereign, and let me beg to be still continued in your favour ; and
the Lord still continue you in his."
The Queen's patient hearing this affectionate speech, her future
care to preserve the church's rights, which till then had been neg
lected, may appear a fair testimony, that he made her's and the
church's good the chiefest of his cares, and that she also thought
so. And of this there were such daily testimonies given, as begat
betwixt them so mutual a joy and confidence, that they seemed
born to believe and do good to each other: she not doubting his
piety to be more than all his opposers, which were many, and those
powerful too; nor his prudence equal to the chiefest of her coun
cil, who were then as remarkable for active wisdom, as those dan-

MR. RICHARD HOOKER. 33
gerous times did require, or this nation did ever enjoy. And in this
condition he continued twenty years, in whichtime he saw some Sow
ings, but many more ebbings of her favour towards all men that op
posed him, especially the Earl of Leicester : so that God seemed still
to keep him in her favour, that he might preserve the remaining
church-lands and immunities from sacrilegious alienations. And this
good man deserved all the honour and power with which she trusted
him ; for he was a pious man, and naturally of noble and grateful
principles : he eased her of all her church cares by his wise manage
of them ; he gave her faithful and prudent counsels in all the ex
tremities and dangers of her temporal affairs, which were very
many ; he lived to be the chief comfort of her life in her declining
age ; to be then most frequently with her and her assistant at her
private devotions ; to be the greatest comfort of her soul upon her
death-bed ; to be present at the expiration of her last breath ; and
to behold the closing of those eyes that had long looked upon him
with reverence and affection. And let this also be added, that he was
her chief mourner at her sad funeral ; nor let. this be forgotten, that
within a few hours after her death, he was the happy proclaimer
that King James (her peaceful successor) was heir to the crown.
Let me beg of ray reader that he allow me to say a little, and
but a little, more of this good Bishop, and I shall then presently lead
him back to Mr. Hooker ; and because I would hasten, I will men
tion but one part of the Bishop's charity and humility ; but this of
both. He built a large alms'-house near to his own palace at Croy
don in Surrey, and endowed it with maintenance for a master and
twenty-eight poor men and women ; which he visited so often,
that he knew their names and dispositions ; and was so truly hum
ble, that he called them brothers and sisters : and whensoever the
Queen descended to that lowliness to dine with him at his palace
in Lambeth (which was very often), he would usually the next day
shew the like lowliness to his poor brothers and sisters at Croydon,
and dine with them at his hospital ; at which time you may believe
there was joy at the table.
And at this place he built also a fair free-school, with a good
accommodation and maintenance for the master and scholars.
Which gave just occasion for Boyse Sisi, then ambassador for the
French King, and resident here, at the Bishop's death, to say,
" The Bishop had published many learned books ; but a free-
school to train up youth, and an hospital to lodge and maintain
aged and poor people, were the best evidences of Christian learn
ing that a bishop could leave to posterity." This good Bishop
lived to see King James settled in peace, and then fell sick at
Lambeth ; of which the King having notice, went to visit him, and
found him in his bed in a declining condition, and very weak :
VOL. I. D

34 THE LIFE OF
and after some short discourse, the King assured him, " he had a
great affection for him, and high value for his prudence and virtues,
which were so useful for the church, that he would earnestly beg
his life of God." To which he replied, Pro ecclesia Dei, pro ec-
cksiaDei: which were the last words he ever spake; therein tes
tifying, that as in his life, so at his death, his chiefest care was of
God's church.
This John Whitgift was made archbishop in the year 1583 ; in
which busy place he continued twenty years and some months ;
and in which time you may believe he had many trials of his cou
rage and patience ; but his motto was, Vincit qui patitur ; i. e.
He conquers that endures. And he made it good. Many of his
many trials were occasioned by the then powerful Earl of Leicester,
who did still (but secretly) raise and cherish a faction of noncon
formists to oppose him ; especially one Thomas Cartwright, a man
of noted learning ; some time contemporary with the Bishop in
Cambridge, and of the same college of which Dr. Whitgift, before
he was bishop, was master : in which place there began some emu
lations (the particulars I forbear), and at last open and high op
positions betwixt them, and in which you may believe Mr. Cart
wright was most faulty, if his expulsion out of the university can
incline you to it.
And in this discontent, long before the Earl's death (which
was 1588), Mr. Cartwright appeared a chief cherishcr of the party
that were for the Geneva church-government ; and to effect it he
ran himself into many dangers both of liberty and life; appearing
to justify himself and his party in many remonstrances (especially
that called the Admonition to the Parliament). Which last he
caused to be printed ; to which the Doctor made an answer, and
Cartwright replied upon him : and .then the Doctor having rejoin
ed to his reply (however Mr. Cartwright would not be satisfied), he
wrote no more, but left the reader to be judge which had rnain-
J. S. tained their cause with most charity and reason. [And to poste
rity he left such a learned and most useful book, as does abund
antly establish the reformation and constitution of our church,
and vindicate it against all the cavils ofthe innovators.]
After some years, the Doctor being preferred to the see, first of
Worcester, and then of Canterbury, Mr. Cartwright, after his share
of trouble and imprisonment (for setting up new presbyteries in
divers places against the established order), having received from
the Archbishop many personal favours, retired himself to a more
private living, which was at Warwick, where he became master of
an hospital, and lived quietly, and grew rich ; and where the Arch
bishop gave him a licence to preach, upon promise not to meddle
with controversies, but incline his hearers to piety and moderation :

MR. RICHARD HOOKER. 35
and this promise he kept during his life, which ended 1602, the
Archbishop surviving him but one year, each ending his days in
perfect charity with the other.
[It is true, the Archbishop treated Cartwright with such a civility J- s>
as gained much upon him, and made him declare unto his patron,
the Earl of Leicester, how much the Archbishop's humane carriage
had endeared him to him ; and withal shewed his desire that he
might have liberty sometimes to have access to him ; professing that
he would seek to persuade all with whom he had concern aud con
verse, to keep up a union with the church of England. This, I
say, is certain ; but it is not so certain, that the Archbishop gave
Cartwright a licence to preach. It appears that in the year 1585
he refused to grant it him, however solicited by Leicester's own let
ter to do it; and notwithstanding Cartwright's promises, he re
quired more space of time to be satisfied of his conformity. For the
elucidation whereof, and some farther light into this matter, let both
these letters be read and considered ; the former of the Earl to the
Archbishop; the latter ofthe Archbishop to the Earl.
" My good Lord,
" I most heartily thank you for your favourable and courteous The Earl of
usage of Mr. Cartwright, who hath so exceeding kindly taken it al- Leicester to
so, as, I assure your Grace, he cannot speak enough of it. I trust it sh0p con-
shall do a great deal of good. And he protesteth and professtth to ceming Mr.
me, to take • no other course, but to the drawing of all men to the
unity of the church : and that your Grace hath so dealt with him, as
no man shall so command him and dispose of him as you shall :
and doth mean to let this opinion publicly be known, even in the
pulpit (if your Grace so permit him), what he himself will, and
would all others should do, for obedience to the laws established.
And if any little scruple be, it is not great, and easy to be reform
ed by your Grace ; whom I do most heartily entreat to continue
your favour and countenance towards him, with such access some
times as your leisure may permit. For I perceive he doth much
desire and crave it, &c. Thus, my good Lord, praying to God to
bless his church, and to make his servants constant and faithful, I
bid your Grace farewell. " Your Grace's very assured friend,
" Rob. Leicester."
At the Court, this ]4th of July.
To which letter the Archbishop returned this answer.
" My singular good Lord,
" Mr. Cartwright shall be welcome to me at all times, and using The Arch-
himself quietly, as becomes him, and as I hope he will, he shall find blshoP t0
.„. ' - . . , ' r, ' the Earl.
me willing to do him any good : but to grant unto him as yet my
D2

36 THE LIFE OF
licence to preach, without longer trial, I cannot; especially seeing
he protesteth himself to be of the same mind he was at the writing
of his book, for the matter thereof, though not for the manner ; my
self also, I thank God, not altered in any point by me set down to
the contrary ; and knowing many things [in his book] to be very
dangerous. Wherefore, notwithstanding, I am content and ready
to be at peace with him, so long as he liveth peaceably ; yet doth
my conscience and duty forbid me to give unto him any farther
public approbation, until I be better persuaded of his conformity.
And so being bold to use my accustomed plainness with your good
Lordship, I commit you to the tuition of Almighty God ; this 17th
of July, 1585."]
And now after this long digression, made for the information of
my reader concerning what follows, I bring him back to venerable
Mr. Hooker, where we left him in the Temple, and where we shall
find him as deeply engaged in a controversy with Walter Travers,
a friend and favourite of Mr. Cartwright's, as Dr. Whitgift had ever
been with Mr. Cartwright himself, and of which I shall proceed to
give this following account.
And first this ; that though the pens of Mr. Cartwright and Dr.
Whitgift were now at rest, and had been a great while, yet there was
sprung up a new generation of -restless men, that by company and
clamours became possessed of a faith which they ought to have
kept to themselves, but could not : men that were become positive
in asserting that a papist cannot be saved : insomuch, that about
this time, at the execution ofthe Queen of Scots, the Bishop that
preached her funeral sermon (which was Dr. Howland, then bishop
of Peterborough), was reviled for not being positive for her damna
tion. And besides this boldness of their becoming gods, so far
as to set limits to his mercies ; there was not only Martin Mar-Pre
late, but other venomous books daily printed and dispersed : books
that were so absurd and scurrilous, that the graver divines disdain
ed them an answer. And yet these were grown into high esteem
with the common people, till Tom Nash appeared against them all,
who was a man of sharp wit, and the master of a scoffing, satirical,
merry pen, which he employed to discover the absurdities of those
blind, malicious, senseless pamphlets, and sermons as senseless as
they. Nash's answers being like his books, which bore these titles,
" An Almond for aTarrot;'' "A Fig for my Godson;" "Come crack
me this Nut," and the like ; so that his merry wit made such a dis
covery of their absurdities, as (which is strange) he put a greater
stop to these malicious pamphlets, than a much wiser man had
been able.
™e con- And now the reader is to take notice, that at the death of Father
Alvey, who was master of the Temple, this Walter Travers was lec-

troversv

MR. RICHARD HOOKER. 37
turer there for the evening sermons, which he preached with great between
approbation, especially of the younger gentlemen of that society ; Hooker and
and for the most part approved of by Mr. Hooker himself, in the
midst of their oppositions. For he continued lecturer a part of his
time : Mr. Travers being indeed a man of competent learning, of
winning behaviour, of a blameless life. But he had taken orders
by the presbyters in Antwerp, and if in any thing he was trans
ported, it was in an extreme desire to set up that government in this
nation : for the promoting of which be had a correspondence with
Theodore Beza at Geneva, and others in Scotland ; and was one
of the chiefest assistants to Mr. Cartwright in this design.
Mr. Travers had also a particular hope to set up this govern
ment in the Temple, and to that end used his endeavours to be
master of it ; and his being disappointed by Mr. Hooker's admit
tance, proved some occasion of his opposition of Mr Hooker's ser
mons publicly in the pulpit. Many of which were concerning the
doctrine, discipline, and ceremonies ofthischurch:andMr.Hooker
again publicly justified his doctrine against the other's exceptions.
Insomuch, that as St. Paul withstood St. Peter to his face, so did
they. For as one hath pleasantly expressed it, " The forenoon
sermons speak Canterbury, and the afternoon's Geneva."
In these sermons there was a little of bitterness, but each party
brought all the reasons he was able to prove his adversary's opi
nions erroneous. And thus it continued for a time, till the oppo
sitions became so high, and the consequences so dangerous, espe
cially in that place, that the prudent Archbishop put a stop to Mr.
Travers's preaching, by a positive prohibition ; [and that chiefly
because of his foreign ordination.] Against which Mr. Travers ap
pealed, and petitioned her Majestyand her privy council to have
it recalled, where he met with many assisting powerful friends ; but
they were not able to prevail with or against the Archbishop, whom
the Queen had entrusted with all church power ; and he had re
ceived so fair a testimony of Mr. Hooker's principles, and of his
learning and moderation, that he withstood all solicitations. But
the denying this petition of Mr. Travers was unpleasant to divers
of his party, aud the reasonableness of it became at last to be so
magnified by them and many others, as never to be answered : so
that, intending the Bishop's and Mr. Hooker's disgrace, they pro
cured it to/be privately printed and scattered abroad ; and then
Mr. Hooker was forced to appear as publicly, and print an answer
to it, which he did, and dedicated it to the Archbishop ; and it
proved so full an answer, to have in it so much of clear reason, and
writ with so much meekness and majesty of style, that the Bishop
began to wonder at the man, to rejoice that he had appeared in his
cause, and disdained not earnestly to beg his friendship ; even a

38 THE LIFE OF
familiar friendship with a man of so much quiet learning and
humility. To enumerate the many particular points in which Mr. Hooker
and Mr. Travers dissented (all or most of which I have seen writ
ten), would prove at least tedious : and therefore I shall impose upon
my reader no more than two, which shall immediately follow, and
by which he may judge of the rest.
Mr. Travers excepted against Mr. Hooker, for that in one of his
sermons he declared, *' that the assurance of that we believe by the
word of God is not to us so certain as what which we perceive
by sense." And Mr. Hooker confesseth he said so, and endeavours
to justify it by the reasons following.
" First, I taught, that the things which God promises in his word
are surer than that we touch, handle, or see : but are we so sure and
certain of them ? if we be, why doth God so often prove his pro
mises to us as he doth, by arguments drawn from our sensible ex
perience 1 For we must be surer of the proof than of the things
proved ; otherwise it is no proof. For example, how is it that many
men looking on the moon at the same time, every one knoweth it to
be the moon as certainly as the other doth ? But many believing one
and the same promise, have not all the same fulness of persuasion.
For how falleth it out, that men being assured of any thing by sense
can be no surer of it than they are ; when as the strongest in faith
that liveth upon the earth has always need to labour, strive, and pray
that his assurance concerning heavenly and spiritual things may
grow, increase, and be augmented 1"
The sermon that gave him the cause of this his justification, makes
the case more plain, by declaring," that there is, besides this certain
ty of evidence, a certainty of adherence." In which, having most
excellently demonstrated what the certainty of adherence is, he
makes this comfortable use of it : " Comfortable (he says) as to weak
believers, who suppose themselves to be faithless, not to believe,
when notwithstanding they have their adherence ; the Holy Spirit
hath his private operations, and worketh secretly in them, and effec
tually too, though they want the inward testimony of it."
Tell this to a man that hath a mind too much dejected by a sad
sense of his sin ; to one that by a too severe judging of himself, con
cludes that he wants faith, because he wants the comfortable assur
ance of it ; and his answer will be, " Do not persuade me, against my
knowledge, againstwhat 1 find and feel in myself : I do not, I know
I do not, believe." Mr. Hooker's own words follow : " Well then to
favour such men a little in their weakness, let that be granted which
they do imagine; be it, that they adhere notto God's promises, but
are faithless, and without belief: but are they not grieved for their
unbelief! They confess they are. Do they not wish it n)i<d,t and

MR. RICHARD HOOKER. 39
also strive that it may be, otherwise ? We know they do. Whence
cometh this, but from a secret love and liking that they have of
those things believed 1 For no man can love those things which in
his own opinion are not ; and if they think those things to be which
they shew they love when they desire to believe them ; then must
it be, that, by desiring to believe, they prove themselves true be
lievers : for without faith no man thinketh that things believed are :
which argument all the subtleties of infernal powers will never be
able to dissolve." This is an abridgment of part of the reasons he
gives for his justification of this his opinion, for which he was ex
cepted against by Mr. Travers.
Mr. Hooker was also accused by Mr. Travers, for that he in one H.
of his sermons had declared, " that he doubted not but that God was
merciful to save many of our forefathers living heretofore in popish
superstition, forasmuch as they sinned ignorantly :" and Mr. Hooter
in his answer professeth it to be his judgment, and declares his rea
sons for this charitable opinion to be as followeth.
But first (because Travers's argument against this charitable opi
nion of Hooker was, that they could not be saved because they
sought to be justified by tbe merit of their works, and so overthrow
the foundation of faith) he states the question about justification
and works, and how the foundation of faith is overthrown ; and
then he proceeds to discover that way which natural men and some
others have mistaken to be the way by which they hope to attain
true and everlasting happiness : and having discovered the mistaken,
he proceeds to direct to that true' way, by which, and no other,
everlasting lifeand blessedness are attainable. And these two ways
he demonstrates thus (they be his own words that follow) ; " That,
the way of nature ; this, the way of grace : the end of that way,
salvation merited, presupposing the righteousness of men's works t
their righteousness, a natural ability to do them ; that ability, the
goodness of God which created them in such perfection. But the
end of this way, salvation bestowed upon man as a gift : presuppos
ing not their righteousness, but the forgiveness of their unrighteous
ness, justification : their justification not their natural ability to do
good, but their hearty sorrow for not doing, and unfeigned belief
in him, for whose sake not doers are accepted, which is their voca
tion : their vocation, the election of God, taking them out of the
number of lost children; their election, a Mediator in whom to be
elect : this mediation inexplicable mercy ; this mercy supposing
their misery for whom he vouchsafed to die, and make himself a
Mediator." And he also declareth, there is no meritorious cause for our jus
tification but Christ; no effectual, but his mercy ; and says also,
we deny the grace of our Lord Jesus Christ, we abuse, disannul,

40 THE LIFE OF
and annihilate the benefit of his passion, if by a proud imagination
we believe we can merit everlasting life, or can be worthy of it.
This belief (he declareth)is to destroy the very essence of our jus
tification, and he makes all opinions that border upon this to be
very dangerous. Yet nevertheless (and for this he was accused),
considering how many virtuous and just men, how many saints and
martyrs, have had their dangerous opinions, amongst which this was
one, that they hoped to make God some part of amends, by volun
tary punishments which they laid upon themselves ; because by this,
or the like erroneous opinions which do by consequence overthrow
the merits of Christ, shall man be so bold as to write on their graves,
Such men are damned, there is for them no salvation ! St. Austin
says, Err are possum, heereticus esse nolo. And except we put a
difference betwixt them that err ignorantly, and them that obsti
nately persist in it, how is it possible that any man should hope to
be saved ? Give me a pope or a cardinal, whom great afilictions
have made to know himself, whose heart God hath touched with
true sorrow for all his sins, and filled with a love of Christ and his
gospel; whose eyes are willingly open to see the truth, and his
mouth ready to renounce all error, this one opinion of merit except
ed, which he thinketh God will require at his hands ; and because
he wanteth, trembleth, and is discouraged, and yet can say, Lord,
cleanse me from all my secret sins ! Shall I think, because of this,
or alike error, such men touch not so much as the hem of Christ's
garment ? if they do, wherefore should I doubt but that virtue may
proceed from Christ to save them ? No, I will not be afraid to say
to such a one, " You err in your opinion, but be of good comfort,
you have to do with a merciful God, who will make the best of that
little which you hold well, and. not with a captious sophister, who
gathereth the worst out of every thing in which you are mistaken.
" But it will be said, The admittance of merit in any degree
overthroweth the foundation, excludeth from the hope of mercy,
from all possibility of salvation. (And, now Mr. Hooker's own words
follow), " What though they hold the truth sincerely in all other parts
of Christian faith? Although they have in some measure all the vir
tues and graces of the Spirit ? Although they have all other tokens
of God's children in them ? Although they be far from having any
proud opinion, that they shall be saved by the worthiness of their
deeds 1 Although the only thing that troubleth and molesteth them,
be a little too much dejection, somewhat too great a fear arising
from an erroneous conceit, that God will require a worthiness in
them, which they are grieved to find wanting in themselves? Al
though they be not obstinate in this opinion? Although they be
willing, and would be glad to forsake it, if any one reason were

MR. RICHARD HOOKER. 41
brought sufficient to disprove it 1 Although the only cause why
they do not forsake it ere they die, be their ignorance of that
means by which it might be disproved ? Although the cause why
the ignorance in this point is not removed, be the want of know
ledge in such as should be able, and are not to remove it ? Let me
die (says Mr. Hooker) if it be ever proved, that simply an error doth
exclude a pope or cardinal in such a case utterly from the hope
of life. Surely, I must confess, that if it be an error to think that
God may be merciful to save men, even when they err, my greatest
comfort is, my error : were it not for the love I bear to this error,
I would never wish to speak or to live."
I was willing to take notice of these two points, as supposing
them to be very material ; and that, as they are thus contracted,
they may prove useful to my reader ; as also for that the answers
be arguments of Mr. Hooker's great and clear reason, and equal
charity. Other exceptions were also made against him, as, that
he prayed before, and not after his sermons; that in his prayers he
named bishops ; that he kneeled both when he prayed and when
he received the sacrament; and (says Mr. Hooker in his defence)
other exceptions so like these, as but to name, I shouldhave thought
a greater fault than to commit them.
And it is not unworthy the noting, that in the manage of so
great a controversy, a sharper reproof than this, and one like it, did
never fall from the happy pen of this humble man. That like it was
upon a like occasion of exceptions, to which his answer was, " Your
next argument consists of railing and of reasons : to your railing, I
say nothing; to your reasons I say what follows." And I am glad
of this fair occasion, to testify the dove-like temper of this meek,
this matchless man; doubtless if Almighty God had blessed the
dissenters from the ceremonies and discipline of this church with a
like measure of wisdom and humility, instead of their pertinacious
zeal, then obedience and truth had kissed each other ; then peace
and piety had flourished in our nation, and this church and state.
had been blessed like Jerusalem, that is at unity with itself; but that
can never be expected, till God shall bless the common people with
a belief, that schism is a sin, and that there may be offences taken
which are not given ; and that laws are not made for private men
to dispute, but to obey.
[Before we pass from these unhappy disceptations betweenHooker J. S.
and Travers, as we have heard two articles of pretended false of f^'tol.
doctrine objected by the one to the other, so it is pity the rest irines ob-
should be wholly lost, and for ever buried in silence : therefore Jj;0led "^
for the making this considerable part of the reverend man's life and Hooker.
history complete, and to retrieve whatsoever may be gotten ofthe
pen and mind of so learned and judicious a person, take this far-

42 • THE 1IFE OF
ther account, not only of two but of all the articles that his before-
mentioned adversary had marshalled up against him, collected from
a sermon or sermons he had heard him preach at the Temple ; to
gether with his endeavoured confutation of them ; and likewise
Hooker's own vindication of himself to each of these articles.
These articles seem to have been delivered by Travers to the Lord
Treasurer. The same Lord delivered them to Hooker, to consider
of and to make his reply to. And of these articles the Archbishop
also was privy, and briefly declared his judgment and determination
of. I shall set all down exactly from an authentic manuscript.
Doctrines delivered by Mr. Hooker, as they were set down and
shewed by Mr. Travers, March 30 1585, under this title :
A short note oj sundry unsound points of doctrine, at divers times
delivered by Mr. Hooker in his public sermons.
1. The church of Rome isa true church of Christ, and a church
sanctified by profession of that truth which God hath revealed
unto us by his Son ; though not a pure and perfect cliurch.
2. The fathers which lived and died in popish superstition were
saved, because they sinned ignorantly.
3. They which are ofthe church of Rome may be saved by such
a faith as they have in Christ, and a general repentance of all their
sins. 4. The church of Rome holdeth all men sinners, even the blessed
Virgin, though some of them think otherwise of her.
• 5. The church of Rome teacheth Christ's righteousness to be the
only meritorious cause of taking away sin.
0. The Galatians which joined with faith in Christ, circumci
sion, as necessary unto salvation, notwithstanding be saved.
7. Neither the church of Rome, nor the Galatians, deny the
foundation directly, but only by consequent : and therefore may
be saved. Or else neither the Lutherans, nor whosoever hold any
error (for every error by consequent denieth the foundation), may
be saved.
8. An additament taketh not away that whereunto it is added,
but confirmeth it. As he that saith of any, that he is a righteous
man, saith, that he is a man : except it be privative ; as when he
saith, he is a dead man, then he denieth him to he a man : and of
this sort of [primative] additaments neither are works which are
added to Christ by the church of Rome ; nor circumcision, added
to him by the Galatians.
9. The Galatians' case is harder than the case of the church of
Rome ; for they added to Christ circumcision, which God had for
bidden and abolished : but that which the church of Rome addeth
are works which God hath commanded.

MR. RICHARD HOOKER. 43
10. No one sequel urged by the apostle against the Galatians,
for joining circumcision with Christ, but may be as well enforced
against the Lutherans holding ubiquity.
11. bishop or cardinal ofthe church of Rome, yea, the pope
himself denying all other errors of popery, notwithstanding his opi
nion of justification by works, may be saved.
12. Predestination is not of the absolute will of God, but con
ditional. 13. The doings ofthe wicked are not ofthe will of God posi
tive, but only permissive.
14. The reprobates are not rejected, but for the evil works
which God did foresee they would commit.
15. The assurance of things which we believe by the Word, is
not so sure, as of those which we perceive by sense.

Here follows an account, given in by Mr. Hooker himself, of
what he preached March 28, 1585. And then of what Travers in
his lectures excepted thereunto. And lastly, of Hooker's reply
and vindication of himself and his sermons.
" I doubted not but that God was merciful to thousands of our Hooker'*
fathers, which lived in popish superstition : or that they sinned ""hi","^"!!
ignorantly. But we have the light of the truth. tions, and
* " Which doctrine was withstood, because we are commanded T'n°lcatlon
to depart out of Babylon, else we should be partakers of those against
plagues there denounced against such as repent not of their super- Travers.
stitions : which they cannot who know them not.
" I answered, that there were thousands in our days who hate sin,
desiring to walk according to the will of God ; and yet committing
sin which they know not to be sin. I think, that they that desire
forgiveness of secret sins, which they know not to be sins, and that
are sorry for sins, that they know not to be sins, [such] do repent.
" It is replied, that without faith there is no repentance. Our
fathers desiring mercy, did but as divers pagans ; and had no true
repentance. " They thought they could not be saved by Christ, without
works, as the Galatians did: and so they denied the foundation of
faith. * Travers's own answer.
" Salvation belongeth to the church of Christ. We may not think, that they could
be capable of it, which lived in the errors held and maintained in the church of
Rome, that seat of antichrist. Wherefore to his people God speaketh in this sort ;
' Go out of Babylon, my people, go out of her, that you be not partaker of her sins,
and that you taste not of her plagues.' The Galatians thinking that they could not
he saved by Christ, except they were circumcised, did thereby exclude themselves
from salvation. Christ did profit them nothing. So they which join their own works
with Christ."

44 THE LIFE OF
«' I answered, although the proposition were true, that he who
thinketh that he cannot be saved by Christ without works, over-
throweth the foundation ; yet we may persuade ourselves, that our
forefathers might be saved. 1. Because many of them were igno
rant of the dogmatical positions of the church of Rome. 2. Albeit
they had divers positions of that church, yet it followeth not that
they had this. 3. Although they did generally hold this position,
yet God might be merciful unto them. No exception hath been
taken against any one of those assertions. 4. 1 add, that albeit all
those, of whom we speak, did not only hold this generally, but as
the scholars of Rome hold this position now, of joining works with
Christ, whether doth that position overthrow the foundation di
rectly, or only by consequence? If it doth overthrow the founda
tion directly, &c. To make all plain, these points are to be
handled. First, what is meant by the foundation. Secondly,
what it is to deny the foundation directly. Thirdly, whether the
elect may be so deceived, that they may come to this, to deny the
foundation directly. Fourthly, whether the Galatians did directly
deny it. Fifthly, whether the church of Rome, by joining works
with Christ in the matter of salvation, do directly deny it."
I. To the first I answer : " The foundation is, that which Peter,
Nathaniel, and tbe Samaritans confessed ; and that which the apo
stles expressly affirm, Acts iv. ' There is none other name under
heaven given among men, whereby we must be saved.' It is, iu
fine, this, salvation is by Christ only. This word only, what doth
it exclude ? As when we say, this judge shall only determine this
matter : this only doth not exclude all other things, besides the
person of the judge ; as necessary witnesses, the equity of the
cause, &c. but all persons : and not all persons from being pre
sent, but from determining the cause. So when we say, salvation
only is by Christ, we do not exclude all other things. For then
how could we say, that faith were necessary ? We exclude there
fore, not those means whereby the benefits of Christ are applied to
us ; but all other persons, for workingany thing for our redemption."
II. To the second point : " We are said to deny the founda
tion directly, when plainly and expressly we deny, that Christ only
doth save. By consequence we deny the foundation, when any
such thing is defended whereby it may be inferred, that Christ doth
not only save."
III. To the third : " The elect of God cannot so err, that they
should deny directly the foundation. For that Christ doth keep
them from that extremity. And there is no salvation to such as
deny the foundation directly. Therefore it is said, that they shall
worship the beast, whose names are not found in the book of life.
Antichrist may prevail much against them [viz. the elect], and'

MR. RICHARD HOOKER. 45
they may receive the sign of the beast in the same degree, but not
so that they should directly deny the foundation.''
IV. To the fourth : " Albeit the Galatians fell into error, yet
not so that they lost salvation. If they had died before they had
known the doctrine of Paul, being before deceived by those that
they thought did teach the truth : what ? do you think, should
they have been damned 1 This we are taught, that such errors as
are damning shall not take hold but on those that love not the
truth. The Galatians had embraced the truth : and for it had
suffered many things, &c. There came among them seducers, that
required circumcision. They being moved with a religious fear,
thought it to he the word of God, that they should be circumcised.
The best of them might be brought into that opinion ; and dying
before they could be otherwise instructed, they may not for that
be excluded from salvation. Circumcision being joined with Christ,
doth only by consequence overthrow the foundation. To hold
the foundation with an additament is not to deny the foundation ;
unless the additament be a privative. He is a just man, therefore
a man : but this followeth not ; he is a dead man, therefore he is a
man. In the 15th chapter of the Acts they are called credentes
[i. e. such as believed], that taught the necessity of circumcision.
That name could not have been given unto them, if directly they
had denied the foundation. That which the apostle doth urge
against the Galatians, in respect of circumcision, may be urged
against the Lutherans, in respect of their consubstantiation. But
they do not directly deny the foundation. So neither did the Ga
latians directly deny it."
V. Lastly : " Whether doth the church of Rome directly deny
the foundation, by joining Christ and works. There is a difference
between the papists and the Galatians : for circumcision, which
the Galatians joined with Christ, was forbidden, and taken away
by Christ. But works are commanded, which the church of Rome
doth join with Christ. So that thereis greater repugnancy to join
circumcision with Christ, than to join works with him. But let them
be equal. As the Galatians only by consequent denied the found
ation, so do the papists, Zanchy, Calvin, Mornay ; I need not go
so far as some of these. But this I think, if the pope, or any of the
cardinals, should forsake all other their corruptions, and yield up
their souls, holding the foundation again but by a slender thread,
and did but as it were touch the hem of Christ's garment, being that
which the church of Rome doth in this point of doctrine, they may
obtain mercy. For they have to deal with God, who is no cap
tious sophister, and will not examine them iu quiddities, but accept
them, if they plainly hold the foundation.
"This error is my only comfort, as touching the salvation of our

46 THE LIFE OF
fathers : 1 follow Mr. Martyr. I know ignorantia non excusat in
toto, but, in tanto. It maketh not a fault to be no fault, but that
which is a fault to be a less one."
The Arch- At length, thus did the Archbishop of Canterbury discreetly and
bishop's Warily correct and moderate these articles between them both.
thofe'con-0 I. Papists, living and dying papists, may notwithstanding be
troversies. saved." The reason ; ignorance excused them. As the apostle al-
legeth, I Tim. i. 13. " I obtained mercy, because I did it igno
rantly.5' The Archbishop's judgment.
Not papists, but our fathers. Nor they all, but many of them.
Nor living and dying papists, but living in popish superstitions.
Nor simply might, but might by the mercy of God be saved. Ig
norance did not excuse the fault, to make it no fault : but the less
their fault was, in respect of ignorance, the more hope we have,
that God was merciful to them.
II. Papists hold the foundation of faith : so that they may be
saved, notwithstanding their opinion of merit.
Archbishop. And papists overthrow the foundation of faith,
both by their doctrine of merit, and otherwise many ways. So
that if they have, as their errors deserve, I do not see how they
should be saved.
III. General repentance may serve to their salvation, though
they confess not their error of merit.
Archbishop. General repentance will not serve any but the
faithful man. Nor him, for any sin, but for such things onlv as
he doth not mark, nor know to be sin.
IV. The church of Rome is within the new covenant.
Archbishop. The church of Rome is not as the assemblies of
Turks, Jews, and Painims.
V. The Galatians joining the law with Christ might have been
saved, before they received the Epistle.
Archbishop. Ofthe Galatians, before they were told of their er
ror, what letteth us to think, as of our fathers, before the church
of Rome was admonished of her defection from the truth ?
And this also may be worthy of noting, that these exceptions of
Mr. Travers, against Mr. Hooker, were the cause of his transcrib
ing several of his sermons, which we now see printed with his books;
of his Answer to Mr. Travers's Supplication : and of his most learn
ed and useful Discourse of Justification of Faith and Works ; and
by their transcription, they fell into the hands of others, that' have
preserved them from being lost, as too many of his other matchless
writings have been ; and from these I have gathered many observ
ations in this discourse of his life.
After the publication of his Answer to the Petition of Mr. Tra-

MR. RICHARD HOOKER. 47
vers, Mr. Hooker grew daily into greater repute with the most
learned and wise of the nation ; but it had a contrary effect in
very many of the Temple that were zealous for Mr. Travers, and
for his church-discipline ; insomuch, that though Mr. Travers left
the place, yet the seeds of discontent could not be rooted out of
that society, by the great reason, and as great meekness of this
bumble man: for though the chief benchers gave him much rever
ence and encouragement, yet he there met with many neglects and
oppositions by those of Mr. Travers's judgment ; insomuch that it
turned to his extreme grief; and that he might unbeguile and win
them, he designed to write a deliberate and sober treatise on the
church's power to make canons for the use of ceremonies, and by
law to impose an obedience to them, as upon her children ; and
this he proposed to do in eight books of the Laws of Ecclesiastical
Polity ; intending therein to shew such arguments as should force
an assent from all men, if reason delivered in aweet language, and
void of any provocation, were able to do it : and that he might pre
vent all prejudice, he wrote before it a large preface or epistle to
the dissenting brethren, wherein there were such bowels of love, and
such a commixture of that love with reason, as was never exceeded
but in holy writ; and particularly by that of St. Paul to his dear
brother and fellow-labourer Philemon : than which none was ever
more like this epistle of Mr. Hooker's. So that his dear friend and
companion in his studies, Dr. Spencer, might, after his death,
justly say, " What admirable height of learning, and depth ofjudg-
ment, dwelt in the lowly mind of this truly humble man ; great in
all wise men's eyes except his own ; with what gravity and majesty
of speech his tongue and pen uttered heavenly mysteries : whose
eyes, in the humility of his heart, were always cast down to the
ground : how all things that proceeded from him were breathed as
from the spirit of love ; as if he, like the bird of the Holy Ghost,
the dove, had wanted gall : let those that knew him not in his per
son, judge by these living images of his soul, his writings."
The foundation of tliese books was laid in the Temple ; but he
found it no fit place to finish what he had there designed ; and
therefore solicited the Archbishop for a remove, to whom he spake
to this purpose, '' My Lord, when I lost the freedom of my cell,
which was my college ; yet, I found some degree of it in my quiet
country parsonage : but I am weary of the noise and oppositions of
this place, and indeed God and nature did not intend me for con
tentions, but for study and quietness. And, my Lord, my particular
contests here with Mr. Travers have proved the more unpleasant to
me, because I believe him to be a good man : and that belief hath
occasioned me to examine mine own conscience concerning his
opinions ; and, to satisfy that, I have consulted the Holy Scripture,

48 MR. RICHARD HOOKERi
and other laws, both human and Divine, whether the conscience of
him, and others of his judgment, ought to be so far complied with
by us, as to alter our frame of church-government, our manner ot
God's worship, our praising and praying to him, and our estab-
lished ceremonies, as often as their tender consciences shall require
us. And, in this examination, I have not only satisfied myself but
have begun a treatise, in which I intend the satisfaction of others,
by a demonstration ofthe reasonableness of our laws of Ecclesias
tical Polity; and therein laid a hopeful foundation for the church's
peace; and so as not to provoke your adversary Mr. Cartwright,
nor Mr. Travers, whom I take to be mine (but not mine enemy),
God knows this to be my meaning. To which end, I have searched
many books, and spent many thoughtful hours ; and I hope,
not in vain ; for I write to reasonable men. But, my Lord, I shall
never be able to finish what I have begun, unless I be removed into
some quiet country parsonage, where I may see God's blessings
spring out of my mother earth, and eat mine own bread in peace
and privacy. A place where I may, without disturbance, medi
tate my approaching mortality, and that great account, which all
flesh must at the last great day give to the God of all spirits.
This is my design ; and, as these are the desires of my heart,
so they shall, by God's assistance, be the constant endeavours of
the uncertain remainder of my life. And therefore if your Grace
can think me and my poor labours worthy such a favour, let me
beg it, that I may perfect what I have begun, which is a blessing
I cannot hope for in this place."
About the time of this request to the Bishop, the parsonage or
rectory of Boscum, in the diocess of Sarum, and six miles from that
city, became void. The Bishop of Sarum is patron of it : but in
the vacancy of that see (which was three years betwixt the death
of Bishop Pierce and Bishop Caldwell's admission into it), the dis
posal of that, and all benefices belonging to it, during the time of
this said vacancy, came to be disposed of by the Archbishop of
Canterbury ; and he presented Richard Hooker to it in the year
1591. And Richard Hooker was also in this said year instituted
(July 17) to be a minor prebend of Salisbury, the corps to it
being Nether-Havin, about ten miles from that city; which
prebend was of no great value, but intended chiefly to make him
capable of a better preferment in that church. In this Boscum he
continued till he had finished four of his eight proposed books of
the Laws of Ecclesiastical Polity, and these were entered into the
register-book in Stationers'-hall, the 9th of March 1592, but not
printed till the year 1594, and then with the beforementioned large
and affectionate preface, which he directs to them that seek (as they
term it) the reformation of the Laws and Orders Ecclesiastical in

MR. RICHARD HOOKER. 49
the Church of England ; of which books I shall yet say nothing
more, but that he continued his laborious diligence* to finish the
remaining four during his life (of all which more properly here
after) ; but at Boscum he finished and published but only the first
four, being then in the thirty-ninth year of his age.
He left Boscum in the year 1595, by a surrender of it into the
hands of Bishop Caldwell, and he presented Benjamin Russel, who
was instituted into it the 23d of June in the same year.
The parsonage of Bishop's-Borne in Kent, -three miles from
Canterbury, is in that Archbishop's gift ; but in the latter end of
the year 1594, Dr. William Redman, the rector of it, was made
bishop of Norwich ; by which means the power of presenting to it
vtaspro ea vice in the Queen ; and she presented Richard Hooker,
whom she loved well, to this good living of Borne, the 7th of July,
1595, in which living he continued till his death, without any ad
dition of dignity or profit.
And now having brought our Richard Hooker from his birth
place to this where he found a grave, I shall only give some ac
count of his books, and of his behaviour in this parsonage of Borne,
and then give a rest both to myself and my reader.
His first four books and large epistle have been declared to be
printed at his being at Boscum, anno 1594. Next, I am to tell,
that at the end of these four books, there is printed this advertise
ment to the reader : *' I have for some causes thought it at this
time more fit to let go these first four books by themselves, than
to stay both them and the rest, till the whole might together be
published. Such generalities of the cause in question as are here
bandied, it will be perhaps not amiss to consider apart, by way of
introduction unto the books that are to follow concerning particu
lars ; in the mean time the reader is requested to mend the printer's
errors, as noted underneath."
And I am next to declare, that his fifth book (which is larger than
his first four) was first also printed by itself, anno 1597, and dedi
cated to his patron (for till then he chose none) the Archbishop.
These books were read with an admiration of their excellency in
this, and their just fame spread itself into foreign nations. And I
have been told, more than forty years past, that Cardinal Allen, or
learned Dr. Stapleton (both Englishmen, and in Italy when Mr.
Hooker's four books were first printed), meeting with this general
fame of them, were desirous to read an author, that both the re
formed and the learned of their own church did so much magnify ;
and therefore caused them to be sent for : and after reading them,
boasted to the Pope (which then was Clement the Eighth), " that
though he had lately said he never met with an English book whose
writer deserved the name of an author ; yet there now appeared a
VOL. i. E

50 THE LIFE OF
wonder to them, and it would be so to his Holiness, if it were in
Latin ; for a poor obscure English priest had writ four such books
of Laws and Church-Polity, and iu a style that expressed so grave
and such humble majesty, with clear demonstration of reason, that
in all their readings they had not met with any that exceeded him ;"
and this begot in the Pope an earnest desire that Dr. Stapleton
should bring the said four books, and, looking on the English, read
a part of them to him in Latin, which Dr. Stapleton did, to the end
of the first book : at the conclusion of which, the Pope spake to
this purpose ; " There is no learning that this man hath not searched
into, nothing too hard for his understanding : this man, indeed,
deserves the name of an author : his books will get reverence by
age, for there is in them such seeds of eternity, that if the rest be
like this, they shall last till the last fire shall consume all learning."
Nor was this high, the only testimony and commendations given
to his books ; for at the first coming of King James into this king
dom, he inquired of the Archbishop Whitgift for his friend Mr.
Hooker, that writ the books of Church-Polity ; to which the answer
was, that he died a year before Queen Elizabeth, who received the
sad news of his death with very much sorrow : to which the King
replied, " And I receive it with no less, that I shall want the desired
happiness of seeing and discoursing with that man, from- whose
books I have received such satisfaction : indeed, my Lord, I have
received more satisfaction in reading a leaf, or paragraph, in Mr.
Hooker, though it were but about the fashion of churches, or
church-music, or the like, but especially of the sacraments, than I
have had in the reading particular large treatises written but of one
of those subjects by others, though very learned men ; and, I ob
serve, there is in Mr. Hooker no affected language ; but a grave,
comprehensive, clear manifestation of reason; and that backed with
the authority of the Scripture, the fathers, and schoolmen, and with
all law both sacred and civil. And, though many others write well,
yet in the next age they will be forgotten; but doubtless there is in
every page of Mr. Hooker's book, the picture of a Divine soul, such
pictures of truth and reason, and drawn in so sacred colours, that
they shall never fade, but give an immortal memory to the author."
And it is so truly true, that the King thought what he spake; that, as
the most learned of the nation have, and still do mention Mr. Hooker
with reverence; so he also did never mention him but with the epithet
of learned, or judicious, or reverend, or venerable Mr. Hooker.
Nor did his son, our late King Charles the First, ever mention him
but with the same reverence, enjoining his son, now our gracious
King, to be studious in Mr. Hooker's books. And our learned an
tiquary, Mr. Camden/ mentioning the death, the modesty, and
" In his Annals of Eliz, 1599.

MR. RICHARD HOOKER. 51
other virtues of Mr. Hooker, and magnifying his books, wished," that
for the honour of this, and benefit of other nations, they were turned
into the universal language." Which work, though undertaken
by many, yet they have been weary and forsaken it; but the reader
may now expect it, having been long since begun, and lately finished,
by the happy pen of Dr. Earl, now lord bishop of Salisbury, of whom
I may justly say (and let it not offend him, because it is such a
truth as ought not to be concealed from posterity, or those that now
live and yet kuow him not), that since Mr. Hooker died, none have
lived whom God hath blessed with more innocent wisdom, more sanc
tified learning, or a more pious, peaceable, primitive temper : so
that this excellent person seems to be only like himself, and our ve
nerable Richard Hooker ; and only fit to make the learned of all
nations happy, in knowing what hath been too long confined to the
language of our little island.
There might be many more and just occasions taken to speak of
his books, which none ever did or can commend too much ; but I
decline them, and hasten to an account of his Christian behaviour
and death at Borne ; in which place he continued his customary
rules of mortification and self-denial ; was much in fasting, frequent
in meditation and prayers, enjoying those blessed returns, which
only men* of strict lives feel and know ; and of which men of loose
and godless lives cannot be made sensible ; for spiritual things are
spiritually discerned.
At his entrance into this place, his friendship was much sought for
by Dr. Hadrian Saravia, then one ofthe prebendaries of Canterbury,
a German by birth, and sometimes a pastor both in Flanders and
Holland, where he had studied and well considered the controvert
ed points concerning episcopacy and sacrilege, aud in England had
a just occasion to declare his judgment concerning both, unto his
brethren ministers ofthe Low Countries, which was excepted against
by Theodore Beza and others; against whose exceptions he re
joined, and thereby became the happy author of many learned tracts
writ in Latin, especially of three ; one of the Degrees of Ministers,
and of the Bishops' superiority above the Presbytery ; a second
against Sacrilege ; and a third of Christian Obedience to Princes ;
the last being occasioned by Gretzerus the Jesuit. And it is ob
servable, that when, in a time of church-tumults, Beza gave his rea
sons to the Chancellor of Scotland for the abrogation of episcopacy
in that nation, partly by letters, and more fully in a treatise of a
threefold Episcopacy (which he calls Divine, Human, and Satanical),
this Dr. Saravia had, by the help of Bishop Whitgift, made such an
early discovery of their intentions, that he had almost as soon an
swered that treatise as it became public ; and therein discovered
how Beza's opinion did contradict that of Calvin's and his adherents ;
E2

52 THE LIFE OF
leaving them to interfere with themselves in point of episcopacy.
But of these tracts it will not concern me to say more, than that
they were most of them dedicated to his and the church of Eng
land's watchful patron, John Whitgift, the archbishop ; and printed
about the year in which Mr. Hooker also appeared first to the world,
in the publication of his four books of Ecclesiastical Polity.
This friendship being sought for by this learned Doctor, you may
believe was not denied by Mr. Hooker, who was by fortune so like
him as to be engaged against Mr. Travers, Mr. Cartwright, and
others of their judgment, in a coutroversy too like Dr. Saravia's ;
so that in this year of 1595, and in this place of Bishop's-Borne, these
two excellent persons began a holy friendship, increasing daily to so
high and mutual affections, that their two wills seemed to be but
one and the same ; and designs both for the glory of God, and peace
of the church ; still assisting and improving each other's virtues,
and the desired comforts of a peaceable piety ; which I have will
ingly mentioned, because it gives a foundation to some things that
follow. This parsonage of Borne is from Canterbury three miles, and near
to the common road that leads from that city to Dover ; in which
parsonage Mr. Hooker had not been twelve months, but his books,
and the innocency and sanctity of his life, became so remarkable,
that many turned out ofthe road, and others (scholars especially) went
purposely to see the man, whose life and learning were so much ad
mired! and alas, as our Saviour said of St. John the Baptist, "What
went they out to see ! a man clothed in purple and fine linen ?" No,
indeed ; but an obscure harmless man ; a man in poor clothes, his
loins usually girt in a coarse gown or canonical coat ; of a mean sta
ture, and stooping, and yet more lowly in the thoughts of his soul :
his body worn out, not with age, but study and holy mortifications ;
his face full of heat-pimples, begot by his inactivity and sedentary
life. And to this true character of his person, let me add this of his
disposition and behaviour : God and nature blessed him with so
blessed a bashfulness, that as in his younger days his pupils might
easily look him out of countenance ; so neither then, nor in his age,
did he ever willingly look any man iu the face ; and was of so mild
and humble a nature, that his poor parish-clerk and he did never
talk but with both their hats on, or both off, at the same time ;
and to this may be added, that though he was not purblind, yet he
was short or weak-sighted ; and where he fixed his eyes at the be
ginning of his sermon, there they continued till it was ended ; and
the reader has a liberty to believe, that his modesty and dim sight
were some ofthe reasons why he trusted Mrs. Churchman to choose
a wife for him.
This parish clerk lived till the third or fourth year of the late

MR. RICHARD HOOKER. 53
long parliament ; betwixt which time and Mr. Hooker's death, there
had come many to see the place of his burial, and the monument
dedicated to his memory by Sir William Cooper (who still lives) ; and
the poor clerk had many rewards for shewing Mr. Hooker's grave-
place, and his said monument, and did always hear Mr. Hooker
mentioned with commendations and reverence ; to all which he
added his own knowledge and observations of his humility and holi
ness : in all which discourses, the poor man was still more confirmed
in his opinion of Mr. Hooker's virtues and learning : but it so fell
out, that about the said third or fourth year of the long parliament,
the present parson of Borne was sequestered (you may guess why),
and a Genevian minister put into his good living. This, and other
like sequestrations, made the clerk express himself in a wonder, and
say, " They had sequestered so many good men, that he doubted if
his good master Mr. Hooker had lived till now, they would have
sequestered him too."
It was not long before this intruding minister had made a party in
and about the said parish, that were desirous to receive the sacrament
as in Geneva : to which end, the day was appointed for a select
company, and forms and stools seU about the altar or communion
table for them to sit and eat and drink ; but when they went about
this work, there was a want of some joint-stools, which the minister
sent the clerk to fetch, and then to fetch cushions. When the clerk
saw them begin to sit down, he began to wonder ; but the ministeV
bade him " cease wondering, and lock the church-door :" to whom he
replied, " Pray take you the keys, and lock me out : I will never
come more into this church ; for all men will say my Master Hooker
was a good man, and a good scholar ; and I am sure it was not used
to be thus in his days :" and report says, the old man went presently
home and died ; I do not say died immediately, but within a few
days after.
But let us leave this grateful clerk in his quiet grave, and return to His holy
Mr. Hooker himself, continuing our observations of his Christian behaviour at
behaviour in this place, where he gave a holy valediction to all the Bome.
pleasures ancfallurements of earth ; possessing his soul in a virtuous
quietness, which he maintained by constant study, prayers, and
meditations ; his use was to preach once every Sunday, and he or
his curate to catechise after the second lesson in the evening prayer ;
his sermons were neither long nor earnest, but uttered with a grave
zeal, and an humble voice : his eyes always fixed on one place, to
prevent his imagination from wandering ; insomuch that he seemed
to study as he spake ; the design of his sermons (as indeed of all
his discourses) was to shew reasons for what he spake : and with
these reasons such a kind of rhetoric, as did rather convince and
persuade, than frighten men into piety. Studying not so much for

54 THE LIFE OF
matter (which he never wanted), as for apt illustrations to inform
and teach his unlearned hearers by familiar examples, and then make
them better by convincing applications ; never labouring by hard
words, and then by needless distinctions and subdistmctions to
amuse his hearers, and get glory to himself ; but glory only to God.
Which intention he would often say " was as discernible m a
preacher, as an artificial from a natural beauty."
He never failed the Sunday before every Ember-week to give no-
tice of it to his parishioners, persuading them both to fast, and
then to double their devotions for a learned and pious clergy, but
especially for the last ; saying often, " That the life of a pious cler
gyman was visible rhetoric, and so convincing, that the most godless
men (though they would not deny themselves the enjoyment of their
present lusts) did yet secretly wish themselves like those of the strict
est lives." And to what he persuaded others, he added his own ex
ample of fasting and prayer; and did usually every Ember-week take
from the parish-clerk the key of the church-door, into which place
he retired every day, and locked himself up for many hours ; and
did the like most Fridays, and other days of fasting.
He would by no means omit the customary time of procession,
persuading all, both rich and poor, if they desired the preservation
of love, and their parish rights and liberties, to accompany him in
his perambulation ; and most did so : in which perambulation, he
would usually express more pleasant discourse than at other times,
and would then always drop some loving and facetious observations
to be remembered against the next year, especially by tbe boys and
young people ; still inclining them, and all his present parishioners, to
meekness and mutual kindnesses and love ; because " love thinks not
evil, but covers a multitude of infirmities."
He was diligent to inquire who of his parish were sick, or any
way distressed, and would often visit them unsent for ; supposing
that the fittest time to discover those errors, to which health and
prosperity had blinded them. And having by pious reasons and
prayers moulded them into holy resolutions for the time to come,
he would incline them to confession, and bewailing the-ir sins, with
purpose to forsake them, and then to receive the communion, both
as a strengthening of those holy resolutions ; and as a seal betwixt
God and them of his mercies to their souls, in case that present
sickness did put a period to their lives.
And as he was thus watchful and charitable to the sick, so he
was as diligent to prevent law-suits, still urging his parishioners and
neighbours to bear with each other's infirmities, and live in love,
because (as St. John says) " He that lives in love, lives in God,
for God is love." And to maintain this holy fire of love, con
stantly burning on the altar of a pure heart, his advice was, to

MR. RICHARD HOOKER. 55
watch and pray, and always keep themselves fit to receive the com
munion, and then to receive it often : for it was both a confirm
ing and a strengthening of their graces. This was his advice ;
and at his entrance or departure out of any house, he would usually
speak to th'e whole family, and bless them by name, insomuch,
that as he seemed in his youth to be taught of God, so he seemed
in this place to teach his precepts, as Enoch did, by walking with
him in all holiness and humility; making each day a step towards
a blessed eternity. And though in this weak and declining age of
the world, such examples are become barren, and almost incredi
ble ; yet let his memory be blessed with this true recordation,
because he that praises. Richard Hooker, praises God, who hath
given such gifts to men ; and let this humble and affectionate re
lation of him become such a pattern, as may invite posterity to
imitate his virtues.
This was his constant behaviour at Borne ; thus, as Enoch, so Charged
he walked with God ; thus did he tread in the footsteps of primi- w^ . *nsdc ^
tive piety ; and yet, as that great example of meekness and purity, innocency
even our blessed Jesus, was not free from false accusations, no c eared-
more was this diseiple of his, this most humble, most innocent, holy
man. His was a slander parallel to that of chaste Susannah's
by the wicked elders ; or that against St. Athanasius, as it is re
corded in his life (for that holy man had heretical enemies), and
which this age calls trepanning. The particulars need not a repe
tition ; and that it was false, needs no other testimony than the public
punishment of his accusers, and their open confession of his inno
cency. It was said, that the accusation was contrived by a dis
senting brother, one that endured not church-ceremonies, hating
him for his book's sake, which he was not able to answer ; and his
name hath been told me : but I have not so much confidence in
the relation, as to make my pen fix a scandal on him to posterity ;
I shall rather leave it doubtful till the great day of reyelation. But
this is certain, that he lay under the great charge, and the anxiety
of this accusation, and kept it secret to himself for many months :
and, being a helpless man, had lain longer under this heavy burden,
but that the Protector of the innocent gave such an accidental
occasion as forced him to make it known to his two dear friends,
Edwin Sandys and George Cranmer, who were so sensible of their
tutor's sufferings, that they gave themselves no rest, till by their
disquisitions and diligence they had found out the fraud, and
brought him the welcome news, that his accusers did confess they
had wronged him, and begged his pardon : to which the good man's
reply was to this purpose, "The Lordforgive them ;"and, "The Lord
bless you for this comfortable news. Now I have a just occasion
to say with Solomon, ' Friends are born for the days of adversity,'

56 THE LIFE OF
and such you have proved to me ; and to my God I say, as did the
mother of St. John Baptist, 'Thus hath the Lord dealt with me, in
the day wherein he looked upon me, to take away my reproach
among men.' And, O my God, neither my life, nor my reputation,
is safe in mine own keeping, but in thine, who didst take care of
me, when I yet hanged on my mother's breast. Blessed are they
that put their trust in thee, O Lord ; for when false witnesses were
risen up against me ; when shame was ready to cover my face ;
when I was bowed down with a horrible dread, and went mourn
ing all the day long ; when my nights were restless, and my sleeps
broken with a fear worse than death ; when my soul thirsted for
a deliverance, as the hart panteth after the rivers of waters ; then
thou, Lord, didst hear my complaints, pity my condition, and art
now become my deliverer ; and as long as I live I will hold up my
hands in this manner, and magnify thy mercies, who didst not give
me over as a prey to mine enemies. O blessed are they that put
their trust in thee ; and no prosperity shall make me forget those
days of sorrows, or to perform those vows that I have made to thee
in the days of my fears and affliction ; for with such sacrifices thou,
O God, art well pleased ; and I will pay them."
Thus did the joy and gratitude of this good man's heart break
forth ; and it is observable, that as the invitation to this slander
was his meek behaviour and dove-like simplicity, for which he was
remarkable ; so his Christian charity ought to be imitated. For,
though the spirit of revenge is so pleasing to mankind, that it is
never conquered but by a supernatural grace, being indeed so
deeply rooted in human nature, that to prevent the excesses of it
(for men would not know moderation) Almighty God allows not
any degree of it to any man, but says, "Vengeance is mine:" and
though this be said by God himself, yet this revenge is so pleasing,
that man is hardly persuaded to submit the manage of it to the
time, and justice, and wisdom, of his Creator, but would hasten to
be his own executioner of it. And yet, nevertheless, if any man
ever did wholly decline, and leave this pleasing passion to the time
and measure of God alone, it was this Richard Hooker, of whom
I write : for when his slanderers were to suffer, he laboured to pro
cure their pardon : and when that was denied him, his reply was,
" That however he would fast and pray, that God would give them
repentance and patience to undergo their punishment. And his
prayers were so far returned into his own bosom, that the first was
granted, if we may believe a penitent behaviour and an open con
fession. And it is observable, that after this time he would often
say to Dr. Saravia, " O with what quietness did I enjoy my soul,
after I was free from the fears of my slander ! and how much more
after a conflict and victory over my desires of revenge !"

MR. RICHARD HOOKER. 57
In the year 1600, and of his age forty^six, he fell into a long and Hissickness
sharp sickness, occasioned by a cold taken in his passage betwixt an eal "
London and Gravesend, from the malignity of which he was never
recovered ; for, till his death, he was not free from thoughtful days
and restless nights ; but a submission to His will that makes the
sick man's bed easy, by giving rest to his soul, made his very lan-
guishment comfortable : and yet all this time he was solicitous in
his study, and said often to Dr. Saravia (who saw him daily, and
was the chief comfort of his life), " That he did not beg a long life
of God for any other reason, but to live to finish his three remain
ing books of Polity; and then, Lord, let thy servant depart in
peace ;" which was his usual expression. And God heard his
prayers, though he denied the world the benefit of them as com
pleted by himself; and it is thought he hastened his own death by
hastening to give life to his books. But this is certain, that the
nearer he was to his death, the more he grew in humility, in holy
thoughts and resolutions.
About a month before his death, this good man, that never knew,
or at least never considered, the pleasures of the palate, became first
to lose his appetite, then to have an averseness to all food, inso.
much, that he seemed to live some intermitted weeks by the smell
of meat only, and yet still studied and writ. And now his guardian
angel seemed to foretell him, that his years were passed away
as a shadow, bidding him prepare to follow the generation of his
fathers, for the day of his dissolution drew near ; for which his
vigorous soul appeared to thirst.
In this time of his sickness, and not many days before his death,
his house was robbed ; of which he having notice, his question was,
" Are my books aud written papers safe?" and being answered,
that they were, his reply was, " Then it matters not, for no other loss
can trouble me."
About one day before his death, Dr. Saravia, who knew the very
secrets of his soul (for they were supposed to be confessors to each
@ther), came to him, and after a conference of the benefit, the ne
cessity, and safety, of the church's absolution, it was resolved the
Doctor should give him both that and the sacrament the day fol
lowing. To which end the Doctor came, and after a short retirement
and privacy, they returned to the company ; and then the Doctor
gave him and some of those friends that were with him, the blessed
sacrament of the body and blood of our Lord Jesus. Which being
performed, the Doctor thought he saw a reverend gaiety and joy in
his face ; but it lasted not long ; for his bodily infirmities did re
turn suddenly, and became more visible; insomuch, that the Doc
tor apprehended death ready to seize him : yet, after some amend
ment, left him at night, with a promise to return early the day fol-

5S THE LIFE OF MR. RICHARD HOOKER.'
lowing : which he did, and then found him better in appearance,
deep in contemplation, and not inclinable to discourse ; which gave
the Doctor occasion to inquire his preent thoughts : to which he
replied, '' That he was meditating the number and nature of angels,
and their blessed obedience and order, without which peace could
not be in heaven ; and, oh ! that it might be so on earth !" After
which words, he said, " I have lived to see this world is made up of
perturbations, and I have been long preparing to leave it, and gather
ing comfort for the dreadful hour of making my account with God,
which I now apprehend to be near : and though I have by his grace
loved him in my youth, and feared him in mine age, and laboured
to have a conscience void of offence to him, and to all men ; yet, if
thou, O Lord, be extreme to mark what I have done amiss, who can
abide it ? And therefore, where I have failed, Lord, shew mercy to
me : for I plead not my righteousness, but the forgiveness of my un
righteousness, for his merits, who died to purchase a pardon for
penitent sinners. And since I owe thee a death, Lord, let it not be
terrible, and then take thine own time ; I submit to it ! Let not
mine, O Lord, but let thy will be done !" With which expression
he fell into a dangerous slumber, dangerous as to his recovery ; yet
recover he did, but it was to speak only these few words : " Good
Doctor, God hath heard my daily petitions; for I am at peace with
all men, and he is at peace with me ; and from which blessed assur
ance I feel that inward joy, which this world can neither give nor
take from me.'' More he would have spoken, but his spirits failed
him ; and after a short conflict betwixt nature and death, a quiet
sigh put a period to his last breath, and so he fell asleep.
And here I draw his curtain, till with the most glorious company
ofthe patriarchs and apostles, the most noble army of martyrs and
confessors, this most learned, most humble, holy man shall also
awake to receive an eternal tranquillity, and with it a greater degree
of glory than common Christians shall be made partakers of. In
the mean time, Bless, O Lord, Lord bless his brethren, the clergy
of this nation, with ardent desires, aud effectual endeavours to at
tain, if not to his great learning, yet to his remarkable meekness,
his godly simplicity, and his Christian moderation : for these are
praiseworthy; these bring peace at the last ! And let the labours of
his life, his most excellent writings, be blessed with what he de
signed when he undertook them : which was glory to thee, O God
on high, peace in thy church, and good-will to mankind !
Amen, Amen.

APPENDIX

THE LIFE.

Mavinq by a long and laborious search satisfied myself, and I
hope my reader, by imparting to him the true relation of Mr.
Hooker's life : I am desirous also to acquaint him with some obser
vations that relate to it, and which could not properly fall to be
spoken till after his death, of which my reader may expect a brief
and true account in the following Appendix.
And, first, it is not to be doubted but he died in the forty-se
venth, if not in the forty-sixth, year of his age; which I mention, be
cause many have believed him to be more aged ; but I have so exa
mined it as to be confident I mistake not; and for the year of his death,
Mr. Camden, who, in his Annals of Queen Elizabeth, 1589, men
tions him with a high commendation of his life and learning, declares
him to die in the year 1599 ; and yet in that inscription of his mo
nument set up at the charge of Sir William Cooper in Borne-church,
where Mr. Hooker was buried, his death is said to be anno 1603, but
doubtless both mistaken ; for I have it attested under the hand of
William Somner, the Archbishop's register for the province of Can
terbury, that Richard Hooker's will bears date October the 26th,
in anno 1600, and that it was proved the 3d of December follow
ing. And this attested also, that at his death he left four daugh
ters, Alice, Cicily, Jane, and Margaret ; that he gave to each of
them a hundred pounds ; that he left Joan his wife his sole execu
trix ; and that by his inventory his estate (a great part of it being
in books), came to 1092/. 9s. 2d. which was much more than he
thought himself worth ; aud which was not got by his care, much
less by the good housewifery of his wife, but saved by his trusty
servant Thomas Lane, that was wiser than his master in getting
money for him, and more frugal than his mistress in keeping it : of
which will I shall say no more, but that his dear friend Thomas,
the father of George Cranmer, of whom I have spoken, and shall
have occasion to say more, was one of the witnesses to it.
One of his eldest daughters was married to one Chalinor, some
time a schoolmaster in Chichester, and both dead long since. Mar
garet his youngest daughter was married unto Ezekiel Clark, Ba-

60 APPENDIX TO THE LIFE OF
chelor in Divinity, and rector of St. Nicholas, in Harbledown, near
Canterbury, who died about sixteen years past, and had a son Eze
kiel, now living, and in sacred orders, being at this time rector of
Waldron in Sussex ; she left also a daughter, with both whom I
have spoken not many months past, and find her to be a widow in a
condition that wants not, but far from abounding ; and these two
attested unto me, that Richard Hooker their grandfather had a
sister, by name Elizabeth Harvey, that lived to the age of one hun
dred and twenty one years, and died in the month of September,
1663. For his other two daughters I can learn little certainty, but have
heard they both died before they were marriageable ; and for his
wife, she was so unlike Jephthah's daughter, that she stayed not a
comely time to bewail her widowhood ; nor lived long enough to re
pent her second marriage, for which doubtless she would have found
cause, if there had been but four months betwixt Mr. Hooker's
and her death. But she is dead, and let her other infirmities be
buried with her.
Thus much briefly, for his age, the year of his death, his estate,
his wife, and his children. I am next to speak of his books, con
cerning which I shall have a necessity of being longer, or shall nei
ther do right to myself or my reader, which is chiefly intended in
this Appendix.
I have declared in his life, that he proposed eight books, and
that his first four were printed anno 1594, and his fifth book first
printed, and alone, anno 1597, and that he lived to finish the re
maining three of the proposed eight ; but whether we have the last
three as finished by himself, is a just and material question ; con
cerning which I do declare, that I have been told almost forty years
past, by one that very well knew Mr. Hooker, and the affairs of
his family, that about a month after the death of Mr. Hooker, Bishop
Whitgift, then archbishop of Canterbury, sent one of his chaplains
to inquire of Mrs. Hooker for the three remaining books of Polity,
writ by her husband ; of which she would not, or could not, give
any account: and I have been told, that about three months after
the Bishop procured her to be sent for to London, aud then by his
procurement she was to be examined, by some of her Majesty's
council, concerning the disposal of those books ; but by way of
preparation for the next day's examination, the Bishop invited her
to Lambeth; and, after some friendly questions, she confessed to
him, " that one Mr. Chark, and another minister that dwelt near
Canterbury, came to her, and desired that they might go into her
husband's study, and look upon some of hi* writings; and that
there they two burnt and tore many of them, assuring her that
they were writings not fit to be seen, and that she knew nothing

MR. RICHARD HOOKER. 61
more concerning them." Herlodging was then in King-street, West
minster, where she was found next morning dead in her bed, and
her new husband suspected and questioned for it; but was declared
innocent of her death.
And I declare also, that Dr. John Spencer (mentioned in the
Life of Mr. Hooker), who was of Mr. Hooker's college, and of his
time there ; and betwixt whom there was so friendly a friendship,
that they continually advised together in all their studies, and par
ticularly in what concerned these books of Polity : this Dr. Spen
cer, the three first books being lost, had delivered into his hands
(I think by Bishop Whitgift) the imperfect books, or first rough
draughts of them, to be made as perfect as they might be, by hiin,
who both knew Mr. Hooker's hand-writing, and was best acquaint
ed with his intentions. A fair testimony of this may appear by an
epistle first aud usually printed before Mr. Hooker's five books
(but omitted, I know not why, in the last impression of the eight
printed together in anno 1662, in which the publishers seem to im
pose the three doubtful, as the undoubted books of Mr. Hooker),
with these two letters J. S. at the end ofthe said epistle, which was
meant for this John Spencer ; in which epistle the reader may find
these very words, which may give some authority to what I have
here written.
" And though Mr. Hooker hastened his own death by hastening
to give life to his books, yet he held out with his eyes to behold
these Benjamins, these sons of his right hand, though to him they
proved Benonies, sons of pain and sorrow: but some evil-disposed
minds, whether of malice or covetousness, or wicked blind zeal, it
is uncertain, as soon as they were born, and their father dead, smo
thered them ; and, by conveying the perfect copies, left unto us
nothing but the old, imperfect, mangled draughts dismembered into
pieces : no favour, no grace, not the shadow of themselves, re
maining in them. Had the father lived to behold them thus defaced,
he might rightly have named them Benonies, the sons of sorrow ;
but being the learned will not suffer them to die and be buried, it
is intended the world shall see them as they are : the learned will
find in them some shadows of resemblances of their father's face.
God grant, that as they were with their brethren dedicated to the
church for messengers of peace ; so, in the strength of that little
breath of life that remaineth in them, they may prosper in their
work, and that, by satisfying the doubts of such as are willing to
learn, they may help to give an end to the calamities of these our
civil wars ! J. S.''
And next the reader may note, that this epistle of* Dr. Spencer's
was writ and first printed within four years after the death of Mr.
Hooker, in which time all diligent search had been made for the

62 APPENDIX TO THE LIFE OF
perfect copies ; and then granted not recoverable, and therefore
endeavoured to be completed out of Mr. Hooker's rough draughts,
as is expressed by the said Dr. Spencer, since whose death it is now
fifty years.
And I do profess by the faith of a Christian, that Dr. Spencer's
wife (who was my aunt, and sister to George Cranmer, of whom I
have spoken) told me forty years since, in these, or in words to this
purpose, " that her husband had made up or finished Mr. Hooker's
last three books ; and that upon her husband's death-bed, or in his
last sickness, he gave them into her hand, with a charge they should
not be seen by any man, but be by her delivered into the hands of
the then Archbishop of Canterbury, which was Dr. Abbot, or unto
Dr. King, bishop of London ; and that she did as he enjoined her."
I do conceive, that from Dr. Spencer's and no other copy, there
have been divers transcripts, and were to be found in several places,
as namely in Sir Thomas Bodley's library, in that of Dr. Andrews,
late bishop of Winton, in the late Lord Conway's, in the Archbishop
of Canterbury's, and in the Bishop of Armagh's, and in many others,
and most of these pretended to be the author's own hand, being
much disagreeing, being indeed altered and diminished as men
have thought fittest to make Mr. Hooker's judgment suit with their
fancies, or give authority to their corrupt designs; and for proof
of a part of this, take these following testimonies.
Dr. Barnard, some time chaplain to Dr. Usher, late lord arch
bishop of Armagh, hath declared in a late book called Clavi Tra-
bales, printed by Richard Hodgkinson, anno 1661, that in his
search and examination of the said Bishop's manuscripts, he there
found the three written books, which were the supposed sixth, se
venth, and eighth, of Mr. Hooker's books of Ecclesiastical Polity ;
and that in the said three books (now printed as Mr. Hooker's)
there are so many omissions, that they amount to many paragraphs;
and which cause many incoherences ; the omissions are by him set
down at large in the said printed book, to which I refer the reader
for the whole ; but think fit in this place to insert this following
short part of them.
" First, as there could be in natural bodies no motion of any thing,
unless there were some first which moved all things, and continued
unmoveable ; even so in politic societies there must be some un
punishable, or else no man shall suffer punishment ; for, sith punish
ments proceed always from superiors, to whom the administration
of justice belongeth, which administration must have necessarily
a fountain that deriveth it to all others, and received] not from
any, because otherwise the course of justice should go infinitely in
a circle, e*ery superior having his superior without end, which can
not be ; therefore, a well-spring, it followeth, there is, a supreme

MR. RICHARD HOOKER. 63
head of justice whereunto aU are subject, but itself in subjection
to none. Which kind of pre-eminency if some ought to have in a
kingdom, who but the king shall have it ? Kings therefore, or no
man, can have lawful power to judge.
" If private men offend, there is the magistrate over them which
judgeth ; if magistrates, they have their prince ; if princes, there
is, Heaven, a tribunal before which they shall appear: on earth
thej are not accountable to any." Here, says the Doctor, it breaks
off abruptly.
And I have these words also attested under the hand of Mr. Fabian
Philips, a man of note for his useful books. " I will make oath if
I shall be required, that Dr. Sanderson, the late bishop of Lincoln,
did a little before his death affirm to me he had seen a manuscript,
affirmed to him to be the hand-writing of Mr. Richard Hooker, in
which there was no mention made of the King or supreme go
vernors being accountable to the people ; this I will make oath
that that good man attested to me. " Fabian Philips."
So that there appear to be both omissions and additions in the
said last three printed books ; and this may probably be one reason
why Dr. Sanderson, the said learned bishop (whose writings are so
highly and justly valued), gave a strict charge near the time of his
death, or in his last will, " that nothing of his, which was not al
ready printed, should be printed after his death."
It is well known how high a value our learned King James put
upon the books writ by Mr. Hooker, as also that our late King
Charles (the martyr for the church) valued them the second of all
books, testified by his commending them to the reading of his son
Charles, that now is our gracious king ; and you may suppose that
this Charles the First was not a stranger to the pretended three
books, because, in a discourse with the Lord Say, when the said
Lord required the King to grant the truth of his argument, because
it was the judgment of Mr. Hooker (quoting him in one of the
three written books), the King replied, " they were not allowed to
be Mr. Hooker's books ; but however he would allow them to be
Mr. Hooker's, and consent to what his Lordship proposed to prove
out of those doubtful books, if he would but consent to the judg
ment of Mr. Hooker in the other five, that were the undoubted
books of Mr. Hooker."
In this relation concerning these three doubtful books of Mr.
Hooker's, my purpose was to inquire, then set down what I ob
served and know, which I have done, not as an engaged person,
but indifferently; and now leave my reader to give sentence, for
their legitimation, as to himself, but so as to leave others the same
liberty of believing or disbelieving them to be Mr. Hooker's; and

64 GEORGE CRANMER'S LETTER
it is observable, that as Mr. Hooker advised with Dr. Spencer in
the design and manage of these books, so also, and chiefly with
his dear pupil George Cranmer (whose sister was the wife of Dr.
Spencer), of which this following letter may be a testimony ; and
doth also give authority to some things mentioned both in this Ap
pendix, and in the Life of Mr. Hooker ; and is therefore added.

GEORGE CRANMER'S
LETTER
UNTO
MR. RICHARD HOOKER.
FEBRUARY 1593.

What posterity is likely to judge of these matters concerning
church-discipline, we may the better conjecture, if we call to mind
what our own age, within few years, upon better experience, hath
already judged concerning the same. It may be remembered, that
at first the greatest part of the learned in the land were either eagerly
affected, or favourably inclined that way. The books then written,
for the most part, savoured of the disciplinary style : it sounded
every where in pulpits, and in common phrase of men's speech :
the contrary part began to fear they had taken a wrong course ;
many which impugned the discipline, yet so impugned it, not as not
being the better form of government, but as not being so convenient
for our state, in regard of dangerous innovations thereby like to
grow ; one man alone a there was to speak of (whom let no suspi
cion of flattery deprive of his deserved commendation), who, in the
defiance ofthe one part, and courage of the other, stood in the gap,
and gave others respite to prepare themselves to the defence, which
by the sudden eagerness and violence of their adversaries had other
wise been prevented : wherein God hath made good unto him his
own impress, Vincit quipatitur; for what contumelious indignities
he hath at their hands sustained the world is witness, and what re
ward of honour above his adversaries God hath bestowed upon him,
themselves (though nothing glad thereof) must needs confess. Now
of late years the heat of men towards the discipline is greatly de-
a John Whitgift, the archbishop.

UNTO MR. RICHARD HOOKER. 65
cayed, their judgments begin to sway on the other side : the learn
ed have weighed it, and found it light ; wise men conceive some
fear, lest it prove not only not the best kind of government, but the
very bane and destruction of all government. The cause of this
change in men's opinions may be drawn from the general nature of
error, disguised and clothed with the name of truth ; which is
mightily and violently to possess men at first, but afterwards, the
weakness thereof being by time discovered, to lose that reputation
which before it had gained. As by the outside of a house the
passers-by are oftentimes deceived till they see the conveniency of
the rooms within ; so, by the very name of discipline and reformation,
men were drawn at first to cast a fancy towards it ; but now they
have not contented themselves only to pass by and behold afar
off the forefront of this reformed house ; they have entered in,
even at the special request of master workmen and chief builders
thereof they have perused the rooms, the lights, the conveni
ences ; they find them not answerable to that report which was
made of them, nor to that opinion which upon report they had
conceived ; so as now the discipline which at first triumphed over
all, being unmasked, beginneth to droop and hang down her head
this cause of change in opinion concerning the discipline is pro
per to the learned, or to such as by them have been instructed.
Another cause there is more open, aud more apparent to the view
of all, namely, the course of practice, which the reformers have had
with us from the beginning. The first degree was only some small
difference about cap and surplice, but not such as either bred divi
sion in the church, or tended to the ruin of the government esta
blished. This was peaceable : the next degree more stirring. Admo
nitions were directed to the parliament in peremptory sort against
our whole form of regiment ; in defence of them, volumes were
published in English, and in Latin : yet this was no more than writ
ing. Devices were set on foot to erect the practice of the disci
pline without authority ; yet herein some regard of modesty, some
moderation was used. Behold, at length it brake forth into open
outrage, first in writing by Martin, in whose kind of dealing these
things may be observed : first, that whereas T. C. and others his
great masters had always before set out the discipline as a queen,
and as the daughter of God ; he contrariwise, to make her more ac
ceptable to the people, brought her forth as a vice upon the stage.
2. This conceit of his was grounded (as may be supposed) upon this
rare polity, that seeing the discipline was by writing refuted, in
parliament rejected, in secret corners hunted out and decried, it was
imagined that by open railing (which to the vulgar is commonly
most plausible) the state ecclesiastical might have been drawn into
such contempt and hatred, as the overthrow thereof should have
VOL. I. F

66 GEORGE CRANMER'S LETTER
been most grateful to all men, and in manner desired of the common
people. 3. It may be noted (and this I know myself to be true) how
some of them, although they could not for shame approve so lewd
an action, yet were content to lay hold on it to the advancement of
their cause, acknowledging therein the secret judgments of God
against the bishops, and hoping that some good might be wrought
thereby for his church, as indeed there was, though not according
to their construction. For, 4. Contrary to their expectation that
railing spirit did not only not farther, but extremely disgrace and
prejudice the cause, when it was once perceived from how low de
grees of contradiction, at first, to what outrage of contumely and
slander they were at length proceeded ; and were also likely farther
to proceed. A farther degree of outrage was in fact ; certain prophets *
did arise, who deeming it not possible that God should suffer that
to be undone, which they did so fiercely desire to have done, namely,
that his holy saints, the favourers and fathers of the discipline,
should be enlarged, and delivered from persecution ; and seeing no
means of deliverance ordinary, were fain to persuade themselves
that God must needs raise some extraordinary means ; and being
persuaded of none so well as of themselves, they forthwith mustneeds
be the instruments of this great work. Hereupon they framed unto
themselves an assured hope, that, upon their preaching out of a
pease-cart, all the multitude would have presently joined unto them,
and iu amazement of mind have asked them, Virifratres, quid agi-
mus ? whereunto it is likely they would have returned an answer far
unlike to that of St. Peter, " Such and such are men unworthy to
govern, pluck them down ; such and such are the dear children of
God, let them be advanced." Of two of these men, it is meet to
speak with all commiseration, yet so that others by their example
may receive instruction, and withal some light may appear, what stir
ring affections the discipline is likely to inspire if it light upon apt
and prepared minds.
Now if any man doubt of what society they were, or if the re
formers disclaim them , pretending that by them they were condemned,
let these points be considered. 1. Whose associates they were be
fore they entered into this frantic passion ? whose sermons did they
frequent ? whom did they admire ? 2. Even when they were enter
ing into it, whose advice did they require ? Aud when they were in,
whose approbation ? whom advertised they of their purpose ? whose
assistance by prayers did they request? But we deal injuriously
with them to lay this to their charge : for they reproved and con
demned it. How ? did they disclose it to the magistrate, that it
might be suppressed ? or were they not rather content to stand
* Hacket and Coppinger.

UNTO MR. RICHARD HOOKER. 6?
aloof off, and see the end of it, and loath to quench the spirit ? No
doubt these mad practitioners were of their society, with whom be
fore, and in the practice of their madness, they had most atSnity.
Hereof read Dr. Bancroft's book.
A third inducement may be to dislike of the discipline, if we con
sider not only how far the reformers themselves have proceeded, but
what others upon their foundation have built. Here come the
Brownists in the first rank, their lineal descendants, who have
seized upon a number of strange opinions ; whereof although their
ancestors the reformers were never actually possessed, yet by right
and interest from them derived, the Brownists and Barrowists have
taken possession of them ; for if the positions of the reformers be
true, I cannot see how the main and general conclusions of Brown-
ism' should be false ; for upon these two points, as I conceive,
they stand.
1. That, because we have no church they are to sever themselves
from us.
2. That without civil authority they are to erect a church of
their own.
And if tbe former of these be true, the latter I suppose will fol
low : for if above all things men be to regard their salvation ; and if
out of the church there be no salvation ; it followeth, that, if we
have no church, we have no means of salvation : and therefore se
paration from us, in that respect, is both lawful and necessary. As
also, that men so separated from the false and counterfeit church
are to associate themselves unto some church ; not to ours ; to
the popish much less ; therefore to one of their own making. Now
the ground of all these inferences being this, " that in our church
there is no means of salvation, is out of the reformers' principles
most clearly to be proved. For wheresoever any matter of faith
unto salvation necessary is denied, there can be no means of salva
tion: but in the church of England, the discipline by them accounted
a matter of faith, and necessary to salvation, is not only denied, but
impugned, and the professors thereof oppressed. Ergo
Again (but this reason perhaps is weak), every true church of
Christ acknowledgeth the whole gospel of Christ : the discipline,
in their opinion, is a part of the gospel, and yet by our church
resisted. Ergo.
Again, the discipline is essentially united to the church : by
which term essentially, they must mean either an essential part, or
an essential property. Both which ways it must needs be, that where
that essential discipline is not, neither is there any church. If
therefore between them and the Brownists there should be appoint.
ed a solemn disputation, whereof with us they have been oftentimes
so earnest challengers ; it doth not yet appear what other answer
F 2

6S GEORGE CRANMER's LETTER
they could possibly frame to these and the like arguments, where
with they might be pressed, but fairly to deny the conclusion (for
all the premises are their own), or rather ingeniously to verse their
own principles before laid, whereon so foul absurdities have been so
firmly built.
What farther proofs you can bring out of their high words, mag
nifying the discipline, I leave to your better remembrance : but
above all points, I am desirous this one should be strongly enforced
against them, because it wringeth them most of all, and is of all
others (for aught I see) the most unanswerable; you may notwith
standing say, that you would be heartily glad these their positions
might so be salved, as the Brownists might not appear to have issued
out of their loins ; but until that be done, they must give us leave to
think, that they had cast the seed whereout these tares are grown.
Another sort of men there are, which have been content to run
on with the reformers for a time, and to make them poor instruments
of their own designs. These are a sort of godless politics, who per
ceiving the plot of discipline to consist of these two parts, the
overthrow of episcopal, and the erection of presbyterial authority ;
and that this latter can take no place till the former be removed,
are content to join with them in the destructive part of discipline,
bearing them in hand, that in the other also they shall find them as
ready. But when time shall come, it may be they would be as loath
to be yoked with that kind of regiment, as now they are willing to
be released from this. These men's ends in all their actions isdistrac-
tion; their pretence and colour, reformation. Those things which un
der this colour they have affected to their own good, are, 1 . By main
taining a contrary faction, they have kept the clergy always in awe ;
and thereby made them more pliable and willing to buy their peace.
2. By maintaining an opinion of equality among ministers, they have
made way to their own purposes for devouring cathedral churches,
and bishops' livings. 3. By exclaiming against abuses in the church
they have carried their own corrupt dealings in the civil state more
covertly ; for such is the nature of the multitude, they are not able
to apprehend many things at once, so as being possessed with a
dislike or liking of any one thing, many other, in the mean time, may
ecape them without being perceived. 4. They have sought to dis
grace the clergy, in entertaining a conceit in men's minds, and con
firming it by continual practice, that men of learning, and especially
ofthe clergy, which are employed in the chiefest kind of learning, are
not to be admitted, or sparingly admitted to matters of state; con
trary to the practice of all well-governed commonwealths, and of our
own, till these late years.
A third sort of men there are, though not descended from the
reformers, yet in part raised and greatly strengthened by them,

UNTO MR. RICHARD HOOKER. 69
namely, the cursed crew of atheists. This also is one of those points
which I am desirous you should handle most effectually, and strain
yourself thereinto all points of motion and affection, as in that of the
Brownists, to all strength and sinews of reason. This is a sort most
damnable, and yet by the general suspicion of the world at this day
most common. The causes of it, which are in the parties themselves,
although you handle in the beginning of the fifth book, yet here
again they may be touched : but the occasions of help and further
ance, which by the reformers have been yielded unto them, are, as
I conceive, two; senseless preaching, and disgracing ofthe ministry;
for how should not men dare to impugn that, which neither by force
of reason nor by authority of persons is maintained? But in the par
ties themselves, these two causes I conceive of atheism. 1. More
abundance of wit than judgment, and of witty than judicious learn.
ing, whereby they are more inclined to contradict any thing, than
willing to be informed of the truth. They are not therefore men of
sound learning for the most part, but smatterers ; neither is their.
kind of dispute so much by force of argument, as by scoffing : which
humour of scoffing, and turning matters most serious into merriment,
is now become so common, as we are not to marvel what the pro
phet means by the seat of scorners, nor what the apostles by fore.
telling of scorners to come ; our own age hath verified their speech
unto us ; which also may be an argument against these scoffers and
atheists themselves, seeing it hath been so many ages ago foretold,
that such men the latter. days of the world should afford, which
could not be done by any other spirit, save that whereunto things
future and present are aiike. And even for the main question of the
resurection, whereat they stick so mightily, was it not/ plainly
foretold, that men should in the latter times say, " Where is the pro
mise of his coming ?" Against the creation, the ark, and divers
other points, exceptions are said to be taken ; the ground whereof
is superfluity of wit, without ground of learning and judgment.
A second cause of atheism is sensuality, which maketh men de
sirous to remove all stops and impediments of their wicked life ;
amongst which, because religion is the chiefest, so as neither in
this life without shame they can persist therein, nor (if that be true)
without torment in the life to come ; they whet'their wits to anni
hilate the joys of heaven, wherein they see (if any such be) they
can have no part ; and likewise the pains of hell, wherein their por
tion must needs be very great. They labour therefore, not that they
may not deserve those pains, but that, deserving them, there may
be no such pains to seize upon them. But what conceit can be ima
gined more base, than that man should strive lo persuade himself,
even against the secret instinct (no doubt) of his own mind, that his
soul is as the soul of a beast, mortal and corruptible with the body ?

70 GEORGE CRANMEB'S LETTER
Against which barbarous opinion, their own atheism is a very strong
argument; for were not the soul a nature separable from the body,
how could it enter into discourse of things merely spiritual, and no
thing at all pertaining to the body ? Surely the soul were not able
to conceive any thing of heaven, no, not so much as to dispute
against heaven and against God, if there were not in it somewhat
heavenly, and derived from God.
The last which have received strength and encouragement from
the reformers, are papists ; against whom, although they are most
bitter enemies, yet unwittingly they have given them great advan
tage. For what can any enemy rather desire, than the breach and
dissension of those which are confederates against him? Where
in they are to remember, that if our communion with papists in
some few ceremonies do so much strengthen them, as is pretended,
how much more doth this division and rent among ourselves ; es
pecially seeing it is maintained to be, not in light matters only, but
even in matters of faith and salvation ? Which overreaching speech
of theirs, because it is so open to advantage for the Barrowists and
the papists, we are to wish and hope for, that they will acknowledge
it to have been spoken rather in heat of affection, than with sound
ness of judgment ; and that through their exceeding love to that
creature of discipline which themselves have bred, nourished, and
maintained, their mouth in commendation of her did soon overflow.
From hence you may proceed (but the means of connexion I
leave to yourself) to another discourse, which I think very meet to
be handled, either here or elsewhere at large ; the parts whereof
may be these.
1. That in this cause between them and us, men are to sever the
proper and essential points in controversy, from those which are
accidental. The most essential and proper are these two: overthrow
of episcopal, erection of presbyterial authority. But in these two
points whosoever joineth with them, is accounted of their num
ber ; whosoever in all other points agreeth with them, yet thinketh
the authority of bishops not unlawful, and of elders not necessary,
may justly be severed from their retinue. Those things therefore
which either in the persons, or in the laws and orders themselves,
are faulty, may be complained of, acknowledged, and amended ; yet
they no whit the nearer their main purpose. For what if all errors by
them supposed in our Liturgy were amended, even according to their
own heart's desire ; if nonresidents, pluralities, and the like, were
utterly taken away ; are their lay-elders therefore presently author
ized, or their sovereign ecclesiastical jurisdiction established ?
But even in their complaining against the outward and accidental
matters in church-government, they are many ways faulty. 1. In
their end which they propose to themselves. For in declaiming

UNTO MR. RICHARD HOOKER. 71
agaiiist abuses, their meaning is not to have them redressed, but by
disgracing the present state, to make way for their own discipline.
As therefore in Venice, if any senator should discourse against the
power of their senate, as being either too sovereign or too weak in
government, with purpose to draw their authority to a modera
tion, it.might well be suffered ; but not so? if it should appear he
Spake with purpose to induce another state by depraving the pre
sent: so in all causes belonging either to church or commonwealth,
we are to have regard what mind the complaining part doth bear,
whether of amendment or innovation, and accordingly, either to
suffer or suppress it. Their objection therefore is frivolous,
''Why may not men speak against abuses?" Yes, but with desire
to cure the part affected, and not to destroy the whole. 2. A se
cond fault is in their manner of complaining, not only because it is
for the most part in bitter and reproachful terms, but also it is to
the common people, who are judges incompetent and insufficient,
both to determine any thing amiss ; and for want of skill and au
thority to amend it. Which also discovereth their intent and pur
pose to be rather destructive than corrective. 3. Thirdly, Those
very exceptions which they take, are frivolous and impertinent.
Some things indeed they accuse as impious, which if they may
appear to be such, God forbid they should be maintained.
Against the rest it is only alleged, that they are idle ceremonies
without use, and that better and more profitable might be devised ;
wherein they are doubly deceived : for neither is it a sufficient plea
to say this must give place, because a better may be devised ; be
cause in our judgments of better and worse, we oftentimes conceive
amiss, when we compare those things which are in device, with
those which are in practice : for the imperfections of the one
are hid, till by time and trial they be discovered ; the others are
already manifest and open to all. But last of all (which is a point
in my opinion of great regard, and which I am desirous to have
enlarged), they do not see that for the most part when they strike
at the state ecclesiastical, they secretly wound the civil state : for
personal faults, what can be said against the church, which may
not also agree to the commonwealth ? In both, statesmen have al
ways been and will be always, men, sometimes blinded with error,
most commonly perverted by passions : many unworthy have been
and are advanced in both, many worthy not regarded. And as for
abuses which they pretend to be in the laws themselves, when they
inveigh against nonresidence, do they take it a matter lawful or
expedient in the civil state, for a man to have a great and gainful
office in the north, and himself continually remaining in the south?
He that hath an office, let him attend his office. When they con
demn plurality of livings spiritual to the pit of hell ; what think

72 GEORGE CRANMER'S LETTER, &C.
they of infinity of temporal promotions? By the great philoso
pher (Pol. lib. ii. cap. 9), it is forbidden as a thing most dangerous
to commonwealths, that by the same man many great offices should
be exercised. When they deride our ceremonies as vain and fri
volous, were it hard to apply their exceptions, even to those civil
ceremonies, which at the coronation, in parliament, and all courts
of justice, are used? Were it hard to argue even against circumci
sion, the ordinance of God, as being a cruel ceremony ; against
the passover, as being ridiculous, shod, begirt, a staff in their hand,
to eat a lamb ?
To conclude ; you may exhort the clergy, (or, what if you di
rect your conclusion not to the clergy in general, but only to the
learned in or of both universities ?) you may exhort them to a due
consideration of all things, and to a right esteem and valuing of each
thing in that degree wherein it ought to stand. For it oftentimes
falleth out, that what men have either devised themselves, or greatly
delighted in, the price and the excellency thereof they do admire
above desert. The chiefest labour of a Christian should be to
know, of a minister, to preach Christ crucified ; in regard whereof,
not only worldly things, but things otherwise precious, even the
discipline itself, is vile and base. Whereas now, by the heat of.
contention and violence of affection, the zeal of men towards the
one, hath greatly decayed their love to the other. Hereunto there
fore they are to be exhorted, to preach Christ crucified, the mor
tification of the flesh, the renewing of the Spirit ; not those things
which in time of strife seem precious, but (passions being allayed)
are vain and childish. George Cranmer.

This epitaph was long since presented to the world in memory of
Mr. Hooker, by Sir William Cooper ; who also built him a fair
monument in Borne-church, and acknowledges him to have been
his spiritual fat her.
Though nothing can he spoke worthy his fame,
Or the remembrance of that precious name,
Judicious Hooker ; though this cost be spent
On him that hath a lasting monument
In his own books ; jet, ought we to express,
If not his worth, yet our respectfulness.
Church-ceremonies he maintained : then why
Without all ceremony should he die ?
Was it because his life and death should be
Both equal patterns of humility ?
Or, that perhaps this only glorious one
Was above all, to ask, why had he none ?
Yet he that lay so long obscurely low,
Doth now preferred to greater honours go.
Ambitions men, learn hence to be more wise -
Humility is the true way to rise :
And God in me this lesson did inspire,
To bid this humble man, Friend, sit up higher.
w:c.

MOST REVEREND FATHER IN GOD,
MY VERY GOOD LORD,
THE
LORD ARCHBISHOP OF CANTERBURY
HIS GRACE, PRIMATE AND METROPOLITAN OF ALL ENGLAND.

MOST REVEREND IN CHRIST,
1 he long continued and more than ordinary favour which hi- The cause
therto your Grace hath been pleased to shew towards me, may of writing
justly claim at my hands some thankful acknowledgment thereof, discourse.
In which consideration, as also for that I embrace willingly the
ancient received course, and conveniency of that discipline, which
teacheth inferior degrees and orders in the church of God, to sub
mit their writings to the same authority, from which their allowable
dealings whatsoever, in such affairs, must receive approbation, I
nothing fear but that your accustomed clemency will take in good
worth, the offer of these my simple and mean labours, bestowed
for the necessary justification of laws heretofore made questionable,
because, as I take it, they were not perfectly understood : for
surely, I cannot find any great cause of just complaint, that good
laws have so much been wanting unto us, as we to them. To seek
reformation of evil laws, is a commendable endeavour ; but for us
the more necessary, is a speedy redress of ourselves. We have on
all sides lost much of our first fervency towards God ; and there
fore concerning our own degenerated ways, we have reason to ex
hort with St. Gregory,3 Oirep ^jxtv yevdfieSa, Let us return again
unto that which we sometimes were. — But touching the exchange
of laws in practice with laws in device, which they say are better
for the state ofthe church if they might take place, the farther we
examine them, the greater cause we find to conclude fievofiev 5-n-ep
iafikv, although we continue the same we are, the harm is not great. —
The fervent reprehenders of things established by public authority
are always confident and bold-spirited men. But their confidence
for the most part riseth from too much credit given to their own
wits, for which cause they are seldom free from error. The errors
¦ Greg. Naz.

74 THE EPISTLE DEDICATORY.
which we seek to reform in this kind of men, are such as both re
ceived at your own hands their first wound, and from that time to
this present have been proceeded in with that moderation, which
useth by patience to suppress boldness, and to make them conquer
that suffer. Wherein considering the nature and kind of these con
troversies, the dangeroussequels whereunto they were likely to grow,
and how many ways we have been thereby taught wisdom, I may
boldly aver concerning the first, that as the weightiest conflicts the
church hath had, were those which touched the head, the person
of our Saviour Christ; and the next of importance, those questions
that are at this day between us and the church of Rome, about the
actions of the body of the church of God ; so these which have
lastly sprung up from complements, rites, and ceremonies of church-
actions, are in truth, for the greatest part, such silly things, that
very easiness doth make them hard to be disputed of in serious
manner. Which also may seem to be the cause, why divers ofthe
reverend prelacy, and other most judicious men, have especially
bestowed their pains about the matter of jurisdiction. Notwith
standing, led by your Grace's example, myself have thought it con
venient to wade through the whole cause, following that method
which searcheth the truth by the causes of truth. Now, if any
marvel, how a thing in itself so weak could import any great dan
ger, they must consider not so much how small the spark is that
flieth up, as how apt things about it^tre to take fire. Bodies poli
tic being subject as much as natural to dissolution, by divers
means; there are undoubtedly more estates overthrown through
diseases bred within themselves, than through violence from abroad;
because our manner is always to cast a more doubtful and a more
suspicious eye towards that, over which we know we have least
power; and therefore, the fear of external dangers causeth forces
at home to be the more united. It is to all sorts a kind of bridle,
it maketh virtuous minds watchful, it holdeth contrary dispositions
in suspense, and it setteth those wits on work in better things, which
could else be employed, in worse ; whereas on the other side, do
mestical evils, for that we think we can master them at all times,
are often permitted to run on forward, till it be too late to recall
them. In the mean while the commonwealth is not only through
unsoundness so far impaired, as those evils chance to prevail; but
farther also, through opposition arising between the unsound parts
and the sound, where each endeavoureth to draw evermore contrary
ways, till destruction in the end bring the whole to ruin.
To reckon up how many causes there are, by force whereof divi
sions may grow in a commonwealth, is not here necessary. Such
as rise from variety in matter of religion, are not only the farthest
spread, because in religion all men presume themselves interested

the epistle dedicatory. 75
alike, but they are also for the most part hotlier prosecuted and
pursued than other strifes ; forasmuch as coldness, which in other
contentions may be thought to proceed from moderation, is not in
these so favourably construed. The part which in this present
quarrel striveth against the current and stream of laws, was a long
while nothing feared, the wisest contented not to call to mind how
errors have their effect, many times not proportioned to that little
appearance of reason, whereupon they would seem built, but rather
to the vehement affection or fancy which is cast towards them, and
proceedeth from other causes. For there are divers motives draw
ing men to favour mightily those opinions, wherein their persuasions
are but weakly settled ; and if the passions of the mind be strong,
they easily sophisticate the understanding, they make it apt to be
lieve upon very slender warrant, and to imagine infallible truth,
where scarce any probable show appeareth.
Thus were those poor seduced creatures, Hacket and his other
two adherents, whom I can neither speak or think of, but with much
commiseration and pity. Thus were they trained by fair ways
first, accounting their own extraordinary love to his discipline, a
token of God's more than ordinary love towards them. From hence
they grew to a strong conceit, that God, which had moved them to
love his discipline, more than the common sort of men did, might
have a purpose by their means to bring a wonderful work to pass,
beyond all men's expectation, for the advancement of the throne of
discipline, by some tragical execution, with the particularities
whereof it was not safe for their friends to be made acquainted ;
of whom they did therefore but covertly demand, what they thought
of extraordinary motions ofthe Spirit in these days, and withal re
quest to be commended unto God by their prayers, whatsoever
should be undertaken by men of God, in mere zeal to his glory,
and the good of his distressed church. With this unusual and
strange course they went on forward, till God, in whose heaviest
worldly judgments, I nothing doubt, but that there may lie hidden
mercy, gave them over to their own inventions, and left them made
in the end an example for headstrong and inconsiderate zeal, no
less fearful than Achitophel for proud and irreligious wisdom. If
a spark of error have thus prevailed, falling even where the wood
was green and farthest off, to all men's thinking, from any inclina
tion unto furious attempts ; must not the peril thereof be greater
in men whose minds are of themselves as dry fuel, apt beforehand
unto tumults, seditions, and broils ? But by this we see in a cause
of religion, to how desperate adventures men will strain themselves
for relief of their own part, having law and authority against them.
Furthermore, let not any man think, that in such divisions, either
part can free itself from inconveniences, sustained not only through

76 the epistle dedicatory.
a kind of truce, which virtue on both sides doth make with vice,
during war between truth and error; but also, in that there are
hereby so fit occasions ministered for men to purchase to themselves
well-willers by the colour under which they oftentimes prosecute
quarrels of envy or inveterate malice, and especially because con
tentions were as yet never able to prevent two evils ; the one a mu
tual exchange of unseemly and unjust disgraces, offered by men
whose tongues and passions are out of rule; the other a common
hazard of both, to be made a prey by such as study how to work
upon all occurrents, with most advantage in private. I deny not
therefore, but that our antagonists in these controversies may per-
adventurehave met with some, not unlike to Ithacius,* who mightily
bending himself by all means against the heresy of Priscillian (the
hatred of which one evif was all the virtue he had), became so wise
in the end, that every man, careful of virtuous conversation, studi
ous of Scripture, and given unto any abstinence in diet, was set
downin his calendar of suspected Priscillianists, for whom it should
be expedient to approve their soundness of faith, by a more licen
tious and loose behaviour. Such proctors and patrons the truth
might spare ; yet is not their grossness so intollerable, as, on
the contrary side, the scurrilous and more than' satirical immo
desty of Martinism ; the first published schedules whereof being
brought to the hands of a grave and a very honourable knight,
with signification given, that the book would refresh his spirits, he
took it, saw what the title was, read over an unsavoury sentence or
two, and delivered back the libel with this answer. " I am sorry
you are of the mind to be solaced with these sports, and sorrier
you have herein thought mine affection to be like your own." But
as these sores on all hands lie open, so the deepest wounds of the
church of God have been more softly and closely given. It being
perceived, that the plot of discipline did not only bend itself to re
form ceremonies, but seek farther to erect a popular authority of
elders, and to take away episcopal jurisdiction, together with all
other ornaments and means, whereby any difference or inequality
is upheld in the ecclesiastical order, towards this destructive part,
they have found many helping hands, divers although peradventure
not willing to be yoked with elderships, yet contented (for what
intent God doth know) to uphold opposition against bishops, not
without greater hurt to the course of their whole proceedings in the
business of God and her Majesty's service, than otherwise much
more weighty adversaries had been able by their own power to
have brought to pass. Men are naturally better contented to have
their commendable actions suppressed, than the contrary much di
vulged. And because the wits of the multitude are such, that many
» Sulp. Sever. Epist. Hist. Eceles.

the epistle dedicatory. 77
things they cannot lay hold on at once, but being possessed with
some notable either dislike or liking of any one thing whatso-
ver, sundry other in the mean time may escape them unperceived :
therefore if men desirous to have their virtues noted, do in this re
spect grieve at the fame of others, whose glory obscureth and dark-
eneth theirs, it cannot be chosen, but that when the ears of the
people are thus continually beaten with exclamations against ab
uses in the church ; these tunes come always most acceptable to
them, whose odious and corrupt dealings "in secular affairs both
pass by that meau the more covertly, and, whatsoever happen, do
also the least feel the scourge of vulgar imputation, which notwith
standing they most deserve. All this considered, as behoveth the
sequel of duty on our part, is only that which our Lord and Sa
viour requireth, harmless discretion, the wisdom of serpents, tem
pered with the innocent meekness of doves, for this world will
teach them wisdom that have capacity to apprehend it. Our wis
dom in this case must be such, as doth not propose to itself rd iSwv,
our own particular, the partial and immoderate desire whereof poi-
soneth wheresoever it taketh place : but the scope and mark which
we are to aim at is rd koivov, the public and common good of all ;
for the easier procurement whereof, our diligence must search out
all helps and furtherances of direction, which Scriptures, councils,
fathers, histories, the laws and practices of all churches, the mu
tual conference of all men's collections and observations, may af
ford ; our industry must even anatomize every particle of that
body, which we are to uphold sound ; and because, be it never so
true which we teach the world to believe, yet if once their affec
tions begin to be alienated, a small thing persuadeth them to change
their opinions, it behoveth, that we vigilantly note and prevent by
all means those evils, whereby the hearts of men are lost ; which
evils for the most part being personal, do arm in such sort the ad
versaries of God and his church against us, that if through our too
much neglect and security the same should run on, soon might we
feel our estate brought to those lamentable terms, whereof this
hard and heavy sentence was by one ofthe ancients uttered upon
like occasions ; " Dolens dico, gemens denuncio, sacerdotium
quod apud nos intus cecidit, foris diu stare non poterit."a But the
gracious providence of Almighty God hath, I trust, put these
thorns of contradiction in our sides, lest that should steal upon the
church in a slumber, which now, I doubt not, but through his as
sistance, may be turned away from us, bending thereunto ourselves
with constancy, constancy in labour to do all men good, constancy
in prayer utito God for all men ; her especially, whose sacred power,
matched with incomparable goodness of nature, hath hitherto been
* Leg. Carol. Mag. fol. 421.

78 the epistle dedicatory.
God's most happy instrument, by him miraculously kept for work9
Jud. vii. 20. of so miraculous preservation and safety unto others : that as, "By
the sword of God and Gideon," was sometime the cry of the people
of Israel, so it might deservedly be at this day the joyful song of
innumerable multitudes, yea, the emblem of some estates and do
minions in the world, and (which must be eternally confessed even
with tears of thankfulness) the true inscription, style, or title, of all
churches as yet standing within this realm, " By the goodness of Al
mighty God, and his servant Elizabeth, we are." That God, who is
able to make mortality immortal, give her such future continuance
as may be no less glorious unto all posterity, than the days of her
regiment past have been happy unto ourselves ; and for his most
dear anointed's sake, grant them all prosperity, whose labours,
cares, and counsels, unfeignedly are referred to her endless wel
fare, through his unspeakable mercy, unto whom we all owe ever
lasting praise. In which desire I will here rest, humbly beseeching
your Grace to pardon my great boldness, and God to multiply his
blessings upon them that fear his name.
Your Grace's in all duty,
Richard Hooker.

PREFACE
To them that seek (as they term it)
THE REFORMATION OF THE LAWS
AND
ORDERS ECCLESIASTICAL
IN THE
CHURCH OF ENGLAND.
The cause Though for no other cause, yet for this ; that posterity may know
and occa- we have not loosely through silence permitted things to pass away
handling as >n a dream, there shall be for men's information extant thus much
thesethings, concerning the present state of the church of God, established
might be' amongst us, and their careful endeavour which would have upheld
wished in the same. At your hands, beloved in our Lord and Saviour Jesus
them, for Christ (for in him the love which we bear unto all that would but

the preface. 79
seem to be born of him, it is not the sea of your gall and bitterness whose sakes
that shall ever drown) I have no great cause to look for other, . (J is
than the self -same portion and lot, which your manner hath been taken.
hitherto to lay on them that concur not in opinion and sentence
with you. But our hope is, that the God of peace shall (not
withstanding man's nature, too impatient of contumelious maledic
tion) enable us quietly, and even gladly, to suffer all things for that
work's sake, which we covet to perform. The wonderful zeal and
fervour wherewith ye have withstood the received orders of this
church, was the first thing which caused me to enter into consi
deration, whether (as all your published books and writings pe
remptorily maintain) every Christian man fearing God, stand bound
to join with you for the furtherance of that which ye term the
Lord's discipline. Wherein I must plainly confess unto you, that
before I examined your sundry declarations in that behalf, it could
not settle in my head to think, but that undoubtedly such numbers
of otherwise right-well-affected and most religiously-inclined minds,
had some marvellous reasonable inducements which led them with
so great earnestness that way. But when once, as near as my slen
der ability would serve, I had with travail and care performed that
part of the apostle's advice and counsel in such cases, whereby he
willeth to try all things, and was come at the length so far, that
there remained only the other clause to be satisfied, wherein he
concludeth, that what good is, must be held ; there was in my
poor understanding no remedy, but to set down this as my final re
solute persuasion. Surely the present form of church-government,
which the laws of this land have established, is such, as no law
of God, nor reason of man, hath hitherto been alleged of force
sufficient to prove they do ill, who to the uttermost of their power
withstand the alteration thereof. Contrariwise, the other, which,
instead of it, we are required to accept, is only by error and mis-
conceit named the ordinance of Jesus Christ, no one proof as yet
brought forth, whereby it may clearly appear to be so in very deed.
The explication of which two things I have here thought good to
offer into your own hands; heartily beseeching you, even by the
meekness of Jesus Christ, whom I trust ye love, that, as ye tender
the peace and quietness of this church, if there be in you that gra
cious humility which hath ever been the crown and glory of a
Chrjstianly-disposed mind ; if your own souls, hearts, and con
sciences (the sound integrity whereof can but hardly stand with
the refusal of truth in personal respects), be, asi doubt not but
they are, things most dear and precious unto you ; " Let not the
faith which ye have in our Lord Jesus Christ, be blemished with Jam. ii. 1.
partialities,'' regard not who it is which speakcth, but weigh only
what is spoken. Think not that ye read the words of one who

80 the preface.
bendeth himself as an adversary against the truth, which ye have
already embraced, but the words of one who desireth even to
embrace together with you the self same truth, if it be the truth ;
and for that cause (for no other, God he knoweth) hath under
taken the burdensome labour of this painful kind of conference.
For the plainer access whereunto, let it be lawful for me to rip up
the very bottom, how, and by whom your discipline was planted,
at such time as this age we live in began to make first trial
thereof.
Tbe first 2. A founder it had, whom, for mine own part, I think incompa-
establish- rab, the w;sest man that ever tne French church did enjoy, since the
jnent ot new J . « , . ..
discipline by hour it enjoyed him. His bringing up was in the study ot the civil
Mr. Calvin's faw Divine knowledge he gathered not by hearing or reading, so
the "church" much as by teaching others. For though thousands were debtors to
of Geneva ; him, as touching knowledge in that kind, yet he to none but only to
giiming of" God, the author of that most blessed fountain, the Book of Life,
strife about and of the admirable dexterity of wit, together with the helps of
ourselves' otner learning which were his guides ; till being occasioned to
leave France, he fell at the length upon Geneva. Which city, the
bishop and clergy thereof had a little before (as some affirm) for
saken, being of likelihood frighted with the people's sudden attempt
for abolishment of popish religion, the event of which enterprise
they thought it not safe for themselves to wait for in that place.
At the coming of Calvin thither, the form of their civil regiment
was popular, as it continueth at this day : neither king, nor duke,
nor nobleman of any authority or power over them, but officers
chosen by the people out of themselves, to order all things with
public consent. For spiritual government, they had no laws at ail
agreed upon, but did what the pastors of their souls, by persua
sion, could win them unto. Calvin being admitted one of their
preachers and a divinity reader amongst them, considered how
dangerous it was, that the whole estate of that church should hang
still on so slender a thread, as the liking of an ignorant multitude is,
if it have power to change whatsoever itself listeth. Wherefore
taking unto hiin two of the other ministers, for more countenance
of the action (albeit the rest were all against it), they moved, and
in the end persuaded, with much ado, the people to bind themselves
by solemn oath, first, never to admit the papacy amongst them
again ; and, secondly, to live in obedience unto such orders con
cerning the exercise of their religion, and the form of their eccle
siastical government, as those their true and faithful ministers of
God's word had agreeably to Scripture set down for that end and
purpose. When these things began to be put in use, the people
also (what causes moving them thereunto, themselves best know) be
gan to repent them of that they had done, and irefully to champ upon

THE PREFACE. 81
the bit they had taken into their mouths, the rather, for that they
grew by means of this innovation into a dislike with some churches
near about them, the benefit of whose good friendship their state
could not well lack. It was the manner of those times (whether
through men's desire to enjoy alone the glory of their own enter
prises, or else because the quickness of their occasions required pre
sent dispatch ; so it was), that every particular church did that with
in itself, which some few of their own thought good, by whom the
rest were all directed. Such number of churches then being, though
free within themselves, yet small common conference beforehand
might have eased them of much after trouble. But a great incon
venience it bred, that every later endeavoured to be certain degrees
more removed from conformity with the church of Rome, than the
rest before had been; whereupon grew marvellous great dissimili
tudes, and by reason thereof, jealousies, heart-burnings, jars, aud
discords, amongst them : which notwithstanding might have easily
been prevented, if the orders, which each church did think fit and
convenient for itself, had not so peremptorily been established
under that high commanding form, which rendered them unto the
people as things everlasting required by the law of that Lord of
lords, against whose statutes there is no exception to be taken. For
by this mean it came to pass that one church could not but accuse
and condemn another of disobedience to the will of Christ in those
things where manifest difference was between them ; whereas the
self-same orders allowed, but yet established in more wary and sus
pense manner, as being to stand in force till God should give the op
portunity of some general conference, what might be best for them
afterwards to do : this, I say, hath both prevented all occasion of
just dislike which others might take, and reserved a greater liberty
unto the authors themselves, of entering into farther consultation
afterwards. Which, though never so necessary, they could not
easily now admit, without some fear of derogation from their credit :
and therefore that which once they had done they became for ever
after resolute to maintain. Calvin therefore, and the other two his as-
socaties, stiffly refusing to administer the holy communion to such as
would not quietly, without contradiction and murmur, submit them
selves unto the orders, which their solemn oath had bound them to
obey, were in that quarrel banished the town. A few years after
(such was the levity of that people), the places of one or two of their
ministers being fallen void, they were not before so willing to be
rid of their learned pastor, as now importunate to obtain him again
from them who had given him entertainment, and whieh were loath to
part with him, had not irresistible earnestness been used. One of
the town-ministers, that saw in what manner the people were bent
for the revocation of Calvin, gave him notice of their affection in
VOL. i. g

82 THE PREFACE.
Epist. Cal. this sort," The senate of two hundred being assembled, they all crave
24- Calvin. The next day a general convocation, they cry in like sort
again all, We will have Calvin, that good and learned man, Christ's
minister. This, saith he, when I undersood, I could not choose but
praise God ; nor was I able to judge otherwise, than that this was
Luke xx. the Lord's doing, and that it was marvellous in our eyes ; and that
17, the stone which the builders refused was now made the head ofthe
corner." The other two whom they had thrown out (together with
Calvin) they were content should enjoy their exile. Many causes
might lead them to be more desirous of him. First, his yielding
unto them in one thing might happily put them in hope, that time
would breed the like easiness of condescending farther unto them.
For in his absence he had persuaded them, with whom he was able
to prevail, that albeit himself did better like of common bread to be
used in the eucharist, yet the other they rather should accept, than
cause any trouble in the church about it. Again, they saw that the
name of Calvin waxed every day greater abroad, and that, together
with this fame, their infamy was spread who had so rashly and child
ishly ejected him. Besides it was not unlikely, but that his credit
in the world might in many ways stand the poor town in great stead :
as the truth is, their ministers' foreign estimation hitherto hath been
the best stake in their hedge. But whatsoever secret respects were
likely to move them, for contenting of their minds, Calvin returned
(as it had been another Tully) to his old home. He ripely consi
dered how gross a thing it were for men of his quality, wise and
grave men, to live with such a multitude, and to be tenants at will
under them ; as their ministers, both himself and others, had been.
For the remedy of which inconvenience he gave them plainly to
understand, that if he did become their teacher again, they must be
content to admit a complete form of discipline, which both they and
also their pastors should now be solemnly sworn to observe for ever
after : of which discipline, the main and principal parts were these.
A standing ecclesiastical court to be established ; perpetual judges
in that court to be their ministers ; others of the people annually
chosen (twice so many in number as they) to be judges together with
them in the same court. These two sorts to have the care of all men's
manners, power of determining of all kind of ecclesiastical causes,
and authority to convent, to control, to punish, as far as with ex
communication, whomsoever they should think worthy, none either
small or great excepted. This device, I see not, how the wisest at
that time living could have bettered, if we duly consider what the
present state of Geneva did then require. For their bishop and his
clergy being (as it is said) departed from them by moon-light, or
howsoever, being departed, to choose in his room any other bishop,
had been a thing altogether impossible. And for their ministers to

THE PREFACE. 83
seek, that themselves alone might have coercive power over the
whole church, would perhaps have been hardly construed at that
time. But when so frank an offer was made, that for every one
minister there should be two of the people to sit and give voice in
the ecclesiastial consistory ,'what inconvenience couldjthey easily find,
which themselves might not be able always to remedy 1 Howbeit (as
evermore the simpler sort are, even when they see no apparent
cause, jealous notwithstanding over the secret intents and purposes
of wiser men) this proposition of his did somewhat trouble them.
Of the ministers themselves which had stayed behind in the city
when Calvin was gone, some, upon knowledge of the people's ear
nest intent to recall him to his place again, had beforehand written
their letters of submission, and assured him of their allegiance for
ever after, if it should like him to hearken unto that public suit.
But yet misdoubting what might happen, if this discipline did go
forward, they objected against it the example of other reformed
churches, living quietly and orderly without it. Some ofthe chief
est place and countenance amongst the laity professed with greater
stomach their judgments, that such a discipline was little better than
popish tyranny, disguised and tendered unto them under a new form.
This sort, it may be, had some fear that the filling up of the seats in
the consistory with so great a number of laymen, was but to please
the minds ofthe people, to the end they might think their own sway
somewhat; but when things came to trial of practice, their pastor's
learning would be at all times of force to overpersuade simple men,
who, knowing the time of their own presidentship to be but short,
would always stand in fear of their minister's perpetual authority.
And among the ministers themselves, one being so far in estimation
above the rest, the voices of the rest were likely to be given for the
most part respectively with a kind of secret dependency and awe ;
so that in show, a marvellous indifferently-composed senate ecclesi
astical was to govern ; but in effect one only man should, as the
spirit and soul of the residue, do all in all. But what did these
vain surmises boot ? Brought they were now to so strait an issue,
that of two things they must choose one: namely, whether they
would, to their endless disgrace, with ridiculous lightness dismiss
him whose restitution they had in so important a manner desired, or
else condescend unto that demand, wherein he was resolute, either
to have it or to leave them. They thought it better to be somewhat
hardly yoked at home, than for ever abroad discredited. Where
fore, in the end, those orders were on all sides assented unto, with
no less alacrity of mind, than cities, unable to hold out longer, are
wont to shew when they take conditions, such as liketh him to offer
them which hath them in the narrow straits of advantage. Notmany
years were overpassed, before these twice-sworn men adventured
G2

84 THE PREFACE.
to give their last and hottest assault to the fortress of the same dis-
An. Dom. cipline, childishly granting, by common consent of their whole se-
1541, nate, and that under their town-seal, a relaxation to one Berteher,
whom the eldership had excommunicated : farther also decreeing,
with strange absurdity, that to the same senate it should belong to
give final judgment in matter of excommunication, and to absolve
whom it pleased them ; clean contrary to their own former deeds
and oaths. The report of which decree being forthwith brought
unto Calvin, " Before (saith he) this decree take place, either my
blood or banishment shall sign it." Again, two days before the com
munion should be celebrated, this speech was publicly to like effect :
" Kill me if ever this hand do reach forth the things that are holy, to
them whom the church hath judged despisers.'' Whereupon, forfear
of tumult, the forenamed Bertelier was by his friends advised for
that time not to use the liberty granted him by the senate, nor to
present himself in the church, till they saw somewhat farther what
would ensue. After the communion quietly ministered, and some
likelihood of peaceable ending of these troubles without any more
ado, that very day in the afternoon, besides all men's expectation
concluding his ordinary sermon, he telleth them, that because he
neither had learned nor taught to strive with such as are in autho
rity : " Therefore (saith he) the case so standing, as now it doth, let
me use these words of the apostle unto you, 'I commend you unto
God, and the word of his grace ;'" and so badethem heartily adieu.
It sometimes cometh to pass, that the readiest way which a wise
man hath to conquer, is to fly. This voluntaryand unexpected men
tion of sudden departure, caused presently the senate (for, accord
ing to their wonted manner, they still continued only constant in
inconstancy) to gather themselves together, and for a time to sus
pend their own decree, leaving things to proceed as before, till they
had heard the judgment of four Helvetian cities concerning the
matter which was in strife. This to have done at the first before
they gave assent unto any order, had shewed some wit and dis
cretion in them ; but now to do it, was as much as to say in effect,
that they would play their parts on a stage. Calvin therefore dis-
patcheth with all expedition his letters unto some principal pastor
in every, of those cities, craving earnestly at their hands, to respect
this cause as a thing whereupon the whole state of religion and piety
in that church did so much depend, that God and all good men were
now inevitably certain to be trampled under foot, unless those four
cities, by their good means, might be brought to give sentence with
the ministers of Geneva, when the cause should be brought before
them ; yea, so to give it, that two things it might effectually con
tain ; the one an absolute approbation of the discipline of Geneva
as consonant unto the word of God, without any cautions, qualifica-

THE PREFACE. 85
tions, ifs, or ands ; the other, in earnest admonition not to innovate
or change the same. His vehement request herein, as touching
both points, was satisfied. For albeit, the said Helvetian churches
did never as yet observe that discipline, nevertheless the senate of
Geneva having required their judgment concerning these three
questions : " First, after what manner, by God's commandment,
according to the Scripture, and unspotted religion, excommu
nication is to be exercised ? Secondly, whether it may not be Epist. 166.
exercised some other way than by the consistory 1 Thirdly,
what the use of their churches was to do in this easel" Answer was
returned from the said churches, " That they had heard already of
those consistorial laws, aud did acknowledge them to be godly or
dinances, drawing towards the prescript of the word of God : for
which cause they did not think it good for the church of Geneva,
by innovation, to change the same, but rather to keep them as they
were." Which answer, although not answering unto the former de
mands, but respecting what Mr. Calvin had judged requisite for
them to answer, was notwithstanding accepted without any farther
reply ; inasmuch as they plainly saw, that when stomach doth strive
with wit, the match is not equal; and so the heat of their former
contentions began to slake. The present inhabitants of Geneva,
I hope; will not take it in evil part, that the faultiness of their people
heretofore is by us so far forth laid open, as their own learned guides
and pastors have thought necessary to discover it unto the world.
For out of their books and writings it is that I have collected this
whole narration, to the end it might thereby appear in what
sort amongst them that discipline was planted, for which so much
contention is raised amongst ourselves. The reason which moved
Calvin herein to be so earnest, was, as Beza himself testifieth, a " for
that he saw needful these bridles were to be put in the jaws of
that city.'' That which by wisdom he saw to be requisite for that
people, was by as great wisdom compassed. But wise men are
men, and the truth is truth. That which Calvin did for establish
ment of his discipline, seemeth more commendable than that which
he taught for the countenancing of it established. Nature worketh
in us all a love to our own counsels : the contradiction of others is
a fan to inflame that love. Our love, set on fire to maintain that
which once we have done, sharpeneth the wit to dispute, to argue,
and by all means to reason for it. Wherefore a marvel it were, if
a man of so great capacity, having such incitements to make him
desirous of all kind of furtherances unto his cause, could espy in
the whole Scripture of God nothing which might breed at the least
a probable opinion of likelihood, that Divine authority itself was
the same way somewhat inclinable. And all which the wit even of
a Quod earn nrbem videret omnino his frzenis indigere.

86 THE PREFACE.
Calvin was able from thence to draw by sifting the very utmost
sentence and syllable, is no more than that certain speeches there
are, which to him did seem to intimate, that all Christian churches
ought to have their elderships endued with power of excommuni
cation, and that a part of those elderships every where should be
chosen out from amongst the laity, after that form which himself
had framed Geneva unto. But what argument are ye able to shew,
whereby it was ever proved by Calvin, that any one sentence of
Scripture doth necessarily enforce these things, or the rest wherein
your opinion concurreth with his against the orders of your own
church 1 We should be injurious unto virtue itself, if we did dero
gate from them whom their industry hath made great. Two things
of principal moment there are which have deservedly procured him
honour throughout the world : the one, his exceeding pains in com
posing the Institutions of Christian Religion ; the other, his no-
less-industrious travels for expositon of Holy Scripture, according
to the same Institutions. In which two things, whosoever they
were that after him bestowed their labour, he gained the advantage
of prejudice against them, if they gainsayed ; and of glory above
them, if they consented. His writings, published after the question
about that discipline was once begun, omit not any the least oc
casion of extolling the use and singular necessity thereof. Of what
account the master of sentences was in the church of Rome, the
same anil more amongst the preachers of reformed churches, Calvin
had purchased ; so that the perfectest divines were judged they,
which were skilfuUest in Calvin's writings ; his books almost the
very canon to judge both doctrine and discipline by. French
churches, both under others abroad, and *at home in their own
country, all cast according to that mould which Calvin had made.
The church of Scotland, in erecting the fabric of their reformation,
took the self-same pattern : till at length the discipline, which was
at the first so weak, that without the staff of their approbation,
who were not subject unto it themselves, it had not brought others
under subjection, began now to challenge universal obedience,
and to enter into open conflict with those very churches, which in
desperate extremity had been relievers of it. To one of those
churches which lived in most peaceable sort, and abounded as well
with men for their learning in other professions singular, as also
with divines, whose equals were not elsewhere to be found ; a
church ordered by Gualter's discipline, and not by that which Ge
neva adoreth ; unto this church of Heidelburgh, there cometh one
who, craving leave to dispute publicly, defendeth with open dis
dain of their government, that to a minister, with his eldership,
power is given by the, law of God to excommunicate whomsoever ;
yea, even kings and princes themselves. Here were the seeds

THE PREFACE. 87
sown of that controversy which sprang up between Beza and Eras
tus, about the matter of excommunication ; whether there ought
to be in all churches an eldership having power to excommunicate,
and a part of that eldership to be of necessity certain, chosen out
from amongst the laity for that purpose. In which disputation
they have, as to me it seemeth, divided very equally the truth be
tween them : Beza most truly maintaining the necessity of excom
munication ; Erastus as truly the non-necessity of lay-elders to be
ministers thereof. Amongst ourselves, there was in King Edward's
days some question moved, by reason of a few men's scrupulosity,
touching certain things. And beyond seas, of them which fled in
the days of Queen Mary; some contenting themselves abroad,
with the use of their own service-book, at home authorized before
their departure out of their realm ; others liking better the common
prayer-book of the church of Geneva translated : those smaller
contentions before began, were by this means somewhat increased.
Under the happy reign of her Majesty, which now is, the greatest
matter awhile contended for was the wearing the cap and surplice,
till there came admonitions directed unto the high court of parlia
ment by men who, concealing their names, thought it glory enough
to discover their minds and affections, which now were universally
bent even against all the orders and laws, wherein this church is
found uncomformable to the platform of Geneva. Concerning the
defender of which admonitions, all that I mean to say is but this :
there will come a time, when three words uttered with charity and
meekness shall receive a far more blessed reward, than three thou
sand volumes written with disdainful sharpness of wit. But the
manner of men's writings must not alienate our hearts from the
truth, if it appear they have the truth: as the followers ofthe same
defender do think he hath ; and in that persuasion they follow him,
no otherwise than himself doth Calvin, Beza, and others, with the
like persuasion that they in this cause had the truth. We being as
fully persuaded otherwise, it resteth, that some kind of trial be used
to find out which part is in error.
3. The first mean whereby nature teacheth men to judge good fiy what
from evil, as well in laws as in other things, is the force of their maDy of lhe
own discretion. Hereunto therefore St. Paul referreth oftentimes people are
in his own speech, to be considered of by them that heard him. ^.'lHcing of
" I speak as to them which have understanding, judge ye what I that dis-
say." Again afterward, " Judge in yourselves, is it comely that a clPllne-
woman pray uncovered ?" The exercise of this kind of judgment, xi °^'
our Saviour requireth in the Jews.. In them of Berea the Scripture Luke xii.
commendeth it. Finally, whatsoever we do, if our own secret judg- 56, 57m ..
ment consent not unto it as fit and good to be done, the doing of £* XT"'
it to us is sin, although the thing itself be allowable. St. Paul's

88 THE PREFACE.
Rom. xiv. 5. rule therefore generally is, " Let every man in his own mind be
fully persuaded of that thing which he either alloweth or doth.''
Some things are so familiar and plain, that truth from falsehood,
and good from evil, is most easily discerned in them, even by men
of no deep capacity. And of that nature, for the most part, are
things absolutely unto all men's salvation necessary, either to be
held or denied, either to be done or avoided. For which cause St.
Augustine acknowledgeth, that they are not only set down, but
also plainly set down in Scripture ; so that he which heareth or
readeth, may without any great difficulty understand. Other things
also there are belonging (though in a lower degree of importance)
unto the offices of Christian men : which, because they are more
obscure, more intricate, and hard to be judged of, therefore God
hath appointed some to spend their whole time principally in the
study of things Divine, to the end that in these more doubtful cases,
their understanding might be a light to direct others. " If the un
derstanding power or faculty of the soul be (saith the grand phy-
siciana) like unto bodily sight, not of equal sharpness in all ; what
can be more convenient than that, even as the dark-sighted man is
directed by the clear about things visible ; so likewise in matters of
deeper discourse, the wise in heart doth shew the simple where his
way lieth V In our doubtful cases of law what man is there, who
seeth not how requisite it is, that professors of skill in that faculty
be our directors 1 so it is in all other kinds of knowledge. And
Mai. ii. 7. even in this kind likewise, the Lord hath himself appointed, that the
priest's lips should preserve knowledge, and that other men should
seek the truth at his mouth, because he is a messenger of the. Lord
Matt. x. of hosts. Gregory Nazianzen, offended at the people's too great
11. presumption in controlling the judgment of them, to whom in such
cases they should rather have submitted their own, seeketh by
earnest entreaty to stay them within their bounds. " Presume not,
ye that are sheep, to make yourselves guides of them that should
guide you ; neither seek ye to overslip the fold which they about
you have pitched. It sufficeth for your part, if ye can well frame
yourselves to be ordered. Take not upon you to judge yourselves,
nor to make them subject to your laws, who should be a law to
you ; for God is not a God of sedition and confusion, but of order
and of peace."b But ye will say, that if the guides of the people
be blind, the common sort of men must not close up their own eyes,
Mai. ii. 9. and be led by the conduct of such : if the priest be partial in the
law, the flock must not therefore depart from the ways of sincere
truth, and in simplicity yield to be followers of him for his place'
sake and office over them. Which thing, though in itself most
a Galen, de opt. docen. gen.
b Greg. Nazian. Orat. qua se exousat.

THE PREFACE. 89
true, is in your defence notwithstanding weak ; because the matter
wherein ye think that ye see and imagine that your ways are sin
cere, is of far deeper consideration than any one amongst five hun
dred of you conceiveth. Let the vulgar sort among you know, that
there is not the least branch ofthe cause, wherein they are so reso
lute, but to the trial of it a great deal more appertaineth than their
conceit doth reach unto. I write not this in disgrace of the sim
plest that way given, but I would gladly they knew the nature of
that cause wherein they think themselves thoroughly instructed,
and are not ; by means whereof they daily run themselves, without
feeling their own hazard, upon the dint of the apostles' sentence Ja(je 10g
against evil-speakers, as touching things wherein they are ignorant. 2 Pet. ii. 2.
If it be granted a thing unlawful for private men, not called unto
public consultation, to dispute which is the best state of* civil po
licy (with a desire of bringing in some other kind than that under
which they already live, for of such disputes, I take it, his mean
ing was) ; if it be a thing confessed, that of such questions they can
not determine without rashness, inasmuch as a great part of them
consisteth in special circumstances, and for one kind as many rea
sons may be brought as for another ; is there any reason in the
world, why they should better judge what kind of regiment ecclesi
astical is the fittest 1 For in the civil state more insight, and in
those affairs more experience, a great deal, must needs be granted
them, than in this they can possibly have. When they which write
in defence of your discipline, and commend it unto the highest, not
in the least cunning manner, are forced notwithstanding to acknow
ledge, " that with whom the truth is, they know not," they are not The anthor
certain ; what certainty or knowledge can the multitude have there- °.f ""j .petl"
of 1 Weigh what doth move the common sort sq much to favour ed to her
this innovation, and it shall soon appear unto you, that the force of MaJestyi
particular reasons, which for your several opinions are alleged, is
a thing whereof the multitude never did, nor could so consider as
to be therewith wholly carried ; but certain general inducements
are used to make saleable your cause in gross : .and when once men
have cast a fancy towards it, any slight declaration of specialities
will serve to lead forward men's inclinable and prepared minds.
The method of winning people's affections unto a general liking of
the cause (for so ye term it) hath been this. First, In the hearing
ofthe multitude, the faults especially of higher callings are ripped
up with marvellous exceeding severity and sharpness of reproof;
which being oftentimes done, begetteth a great good opinion of in
tegrity, zeal, and holiness, to such constant reprovers of sin, as by
likelihood would never be so much offended at that which is evil,
unless themselves were singularly good. The next thing hereunto is,
a Calyin, Instit. lib. iv. cap. xx. $. 8.

90 THE PREFACE.
to impute all faults and corruptions wherewith the world aboundeth,
unto the kind of ecclesiastical government established. Wherein,
as before by reproving faults, they purchased unto themselves, with
the multitude, a name to be virtuous ; so by finding out this kind
of cause, they obtain to be judged wise above others ; whereas in
truth unto the form even of Jewish government, which the Lord
himself (they all confess) did establish, with like show of reason
they might impute those faults which the prophets condemn in the
governors of that commonwealth ; as to the English kind of regi
ment ecclesiastical (whereof also God himself, though in another
sort, is author), the stains and blemishes found in our state ; which,
springing from the root of human frailty and corruption, not only
are, but have been always more or less, yea, and (for any thing we
know to the contrary) will be till the world's end, complained of,
what form of government soever take place. Having gotten thus
much sway in the hearts of men, a third step is to propose their own
form of church-government, as the only sovereign remedy of all
evils ; and to adorn it with all the glorious titles that may be. And
the nature, as of men that have sick bodies, so likewise ofthe people
in the crazedness of their minds, possessed with dislike and discon.
tentment at things present, is to imagine, that any thing (the virtue
whereof they hear commended) would help them ; but that most
which they least have tried. The fourth degree of inducements, is by
fashioning the very notions and conceits of men's minds in such sort,
that when they read the Scripture, they may think that every thing
soundeth towards the advancement of that discipline, and to the ut
ter disgrace ofthe contrary. Pythagoras, by bringing up his scho
lars in speculative knowledge of numbers, made their conceits
therein so strong, that when they came to the contemplation of
things natural, they imagined that in every particular thing they
even beheld, as it were with their eyes, how the elements of number
gave essence and being to the works of nature ; a thing in reason im
possible, which notwithstanding, through their misfashioned precon-
ceit, appeared uuto them no less certain, than if nature had written it
in the very foreheads of all the creatures of God. When they of the
family of love have it once in their heads, that Christ doth not signify
any one person, but a quality whereof many are partakers; that to
be raised, is nothing else but to be regenerated, or endued with the
said quality : and that when separation of them which have it, from
them which have it not, is here made, this is judgment : howplainly
do they imagine, that the Scripture every where speaketh in the fa
vour of that sect ? And assuredly, the very cause which maketh the
simple and ignorant to think they even see how the word of God
runneth currently on your side, is, that their minds are forestalled,
and their conceits perverted beforehand, by being taught, that an

THE PREFACE. 91
elder doth signify a layman, admitted only to the office of rule or
government in the church; a doctor, one which may only teach,
and neither preach nor administer the sacraments ; a deacon, one
which hath the charge of the alms-box, and of nothing else : that
the sceptre, the rod, the throne, and kingdom of Christ, are a form
of regiment, only by pastors, elders, doctors, and deacons ; that by
mystical resemblance, Mount Sion and Jerusalem are the churches
which admit, Samaria and Babylon the churches which oppugn,
the said form of regiment. And in like sort, they are taught to ap
ply all things spoken of repairing the walls and decayed parts ofthe
city and temple of God, by Esdras, Nehemias, and the rest ; as if
purposely the Holy Ghost had therein meant to foresignify, what
the authors of admonitions to the parliament, of supplications to
the council, of petitions to her Majesty, and of such other-like writs,
should either do or suffer in behalf of this their cause. Erom hence
they proceed to a higher point, which is the persuading of men cre
dulous and over capable of such pleasing errors, that it is the special
illumination of the Holy Ghost, whereby they discern those things
in the word, which others reading yet discern them not. Dearly 1 John iv.
beloved, saith St. John, give not credit unto every spirit. There are
but two ways whereby the Spirit Ieadeth men into all truth ; the
one extraordinary, the other common ; the one belonging but unto
some few, the other extending itself unto all that are of God ; the
one, that which we call by a special Divine excellency, revelation ;
the other, reason. If the Spirit by such revelation have discoursed
unto them the secrets of that discipline out of Scripture, they must
profess themselves to be all (even men, women, and children) pro
phets : or if reason be the hand which the Spirit hath led them by ;
forasmuch as persuasions grounded upon reason are either weaker
or stronger, according to the force of those reasons Whereupon the
same are grounded, they must every of them, from the greatest to
the least, be able for every several article to shew some special rea
son, as strong as their persuasion therein is earnest : otherwise how
can it be, but that some other sinews there are, from which that over
plus of strength in persuasion doth arise? Most sure it is, that when
men's affections do frame their opinions, they are in defence of error
more earnest a great deal, than (for the most part) sound believers
in the maintenance of truth, appreljended according to the nature of
that evidence which Scripture yieldeth : which being in some things
plain, as in the principles of Christian doctrine; in some things, as
in these matters of discipline, more dark and doubtful, frameth cor-
respondently that inward assent which God's most gracious Spirit
worketh by it, as by his effectual instrument. It is not therefore
the fervent earnestness of their persuasion, but the soundness of
those reasons whereupon the same is built, which must declare their

92 THE PREFACE.
opinions in these things to have been wrought by the Holy Ghost,
2 Thess. ii. an(j not by the fraud of that evil spirit which is even in his illusions
strong. Afterthat the fancy ofthe common sort hath once thoroughly
apprehended the Spirit to be author of their persuasions concerning
discipline; then is instilled into their hearts, that the same Spirit,
leading men into this opinion, doth thereby seal them to be God's
children ; and that as the state ofthe times now standeth, the most
special token to know them that are God's own from others, is an
earnest affection that way. This hath bred high terms of separation
between such and the rest ofthe world ; whereby the one sort are
named the brethren, the godly, and so forth ; the other, worldlings,
time-servers, pleasers of men, not of God, with such-like. From
hence they are easily drawn on to think it exceeding necessary, for
fear of quenching that good Spirit, to use all means whereby the same
may be both strengthened in themselves, and made manifest unto
others. This maketh them diligent hearers of such as are known
that way to incline : this maketh them eager to take and seek all oc
casions of secret conference with such : this maketh them glad to
use such as counsellors and directors in all their dealings, which are
of weight, as contracts, testaments, and the like : this maketh them,
through an unweariable desire of receiving instruction from the mas
ters of that company, to cast off the care of those very affairs which
do most concern their estate, and to think that they are like unto
Mary, commendable for making choice ofthe better part. Finally,
this is it which maketh them willing to charge, yea, oftentimes even
to overcharge themselves, for such men's sustenance and relief, lest
their zeal to the cause should any way be unwitnessed. For what
is it, which poor beguiled souls will not do through so powerful in
citements 1 In which respect it is also noted, that most labour hath
been bestowed to win and retain towards this cause, them whose
judgments are commonly weakest by reason of their sex. And
2 Tim. iii, 6. although not " women laden with sins," as the apostle Saint Paul
speaketh, but (as we verily esteem of them for the most part) women
propense and inclinable to holiness, be otherwise edified in good
things, rather than carried away as captives into any kind of sin and
evil, by such as enter into their houses with purpose to plant there
a zeal and a love towards this kind of discipline ; yet some occasion
is hereby ministered for men to think, that if the cause which is thus
furthered, did gain by the soundness of proof whereupon it doth
build itself, it would not most busily endeavour to prevail, where
least ability of judgment is ; and therefore that this so eminent in
dustry in making proselytes more of that sex than of the other,
groweth, for that they are deemed apter to serve as instruments and
helps in the cause. Apter they are through the eagerness of their
affection, that maketh them, which way soever they take, diligent in

THE PREFACE. 93
drawing their husbands, children, servants, friends, and allies, the
same way : apter through that natural inclination unto pity, which
breedeth in them a greater readiness than in men, to be bountiful
towards their preachers, who suffer want: apterthrough sundry op
portunities, which they especially have, to procure encouragements
for their brethren : finally, apter through a singular delight which
they take, in giving very large and particular intelligence, how all
near about them stand affected, as concerning the same cause. But
be they women, or be they men, if once they have tasted of that cup,
let any man of contrary opinion open his mouth to persuade them,
they close up their ears, his reasons they weigh not, all is answered
with rehearsal of the words of John," We are of God ; he thatknow- 1 Johniv.
eth God heareth us:" and as for the rest, yeare ofthe world; for 6-
this world's pomp and vanity it is that ye speak, and the world, whose
ye are, heareth you. Which cloak sitteth no less fit on the back of
their cause than of the anabaptists ; when the dignity, authority,
and honour, of God's magistrates are upheld against them. Shew
these eagerly-affected men their inability to judge of such matters ;
their answer is, " God hath chosen the simple." Convince them of l Cor. i.
folly, and that so plainly that very children upbraid them with it ; 27,
they have their bucklers of like defence :" Christ's own apostle was
accounted mad : the, best men evermore, by the sentence of the
world, have been judged to be out of their right minds."a When in
struction doth them no good, let them feel but the least degree of
most mercifully-tempered severity, they fasten on the herd of the
Lord's vicegerents here on earth, whatsoever they any where find
uttered against the cruelty of blood-thirsty men ; and to them
selves they draw all the sentences which Scripture hath in the favour
of innocency persecuted for the truth ; yea, they are of their due
and deserved sufferings no less proud, than those ancient disturbers,
towhomSaintAugustinewritethjSaying, "Martyrs, rightly so named, Aug. Epist.
are they not which suffer for their disorder, and for the ungodly 50-
breach they have made of Christian unity ; but which for righteous
ness' sake are persecuted. For Agar also suffered persecution at the
hands of Sarah; wherein she which did impose was holy, and she un
righteous which did bear the burden. In like sort with the thieves was
the Lord himself crucified, but they who were matched in the pain
which they suffered, were in the cause of their sufferings disjoined.
If that must needs be the true church which doth endure persecu
tion, and not that which persecuteth, let them ask of the apostle
what church Sarah did represent, when she held her maid in afflic
tion. For even our mother which is free, the heavenly Jerusalem,
a Acts. xxvi. 24. Sap. v." 4. We fools thought his life madness. Merc. Trid. ad
/Esculap. Ot lv ywua-si ovtej g£jte toXg vroMtfig dgea-Kovtrt, ovre al ?ro>.Aol auTotf fASftwevai
Si Smmiot, xal yi\<nra o^Xia-xawiwi. Vide Lactant. de Justit. lib. v. cap. 16.

94 THE PREFACE.
that is to say, the true church of God, was, as he doth affirm, pre
figured in that very woman by whom the bondmaid was so sharply
handled. Although, if all things be thoroughly scanned, she did in
truth more persecute Sarah by proud resistance, than Sarah her by
severity of punishment.'' These are the paths wherein ye have walked,
that are of the ordinary sort of men ; these are the very steps ye
have trodden, and the manifest degrees whereby ye are of your
guides and directors trained up in that school : a custom of inuring
your years with reproof of faults, especially in your governors ;
and use to attribute those faults to the kind or spiritual regiment
under which ye live ; boldness in warranting the force of their dis
cipline, for the care of all such evil ; as light of framing your con
ceits to imagine, that Scripture every where favoureth that discipline ;
persuasion that the cause why ye find it in Scripture, is the illumi
nation of the Spirit ; that the same Spirit is a seal unto you of your
nearness unto God; that ye are by all means to nourish and witness
it in yourselves, and to strengthen on every side your minds against
whatsoever might be of force to withdraw you from it.
What hath 4. Wherefore to come unto you, whose judgment is a lantern of
caused so direction for all the rest ; you that frame thus the people's hearts,
learneder not altogether (as I willingly persuade myself) of a politic intent or
sort to ap- purpose, but yourselves being first overborne with the weight of
same dis- greater men's judgments; on your shoulders is laid the burden of
oipline. upholding the cause by argument. For which purpose, sentences
out of the word of God ye allege divers ; but so, that when the
same are discussed, thus it always in a manner falleth out, that what
things by virtue thereof ye urge upon us as altogether necessary,
are found to be thence collected only by poor and marvellous slight
conjectures. I need not give instance in any one sentence so al
leged, for that I think the instance in any alleged otherwise a thing
not easy to be given. A very strange thing sure it were, that such
a discipline as ye speak of should be taught by Christ and his
apostles in the word of God, and no church ever have found it out,
nor received it till this present time. Contrariwise, the government
against which ye bend yourselves has been observed every where
throughout all generations and ages of the Christian world, no
church ever perceiving the word of God to be against it. We re
quire you to find out but one church upon the face of the whole
earth, that hath been ordered by your discipline, or hath not been
ordered by ours, that is to say, by episcopal regiment, sithence the
time that the blessed apostles were here conversant. Many things
out of antiquity ye bring, as if the purest times ofthe church had
observed the self-same orders which you require ; and as though
your desire were that the churches of old should be patterns for
us to follow, and even glasses wherein we might see the practice

THE PREFACE. 95
of that, which by you is gathered out of Scripture. But the truth
is, ye mean nothing less. All this is done for fashion's sake only ;
for ye complain of it as of an injury, that men should be willed to T. C. lib. i.
seek for examples and patterns of government in any of those times p' 97-
that have been before. Ye plainly hold, that from the very apo
stles' times till this present age, wherein yourselves imagined ye have
found out a right pattern of sound discipline, there never was any
time safe to be followed ; which thing ye thus endeavour to prove.
Out of Egesippus, ye say that Eusebius writeth, how although as Enseb.
long as the apostles lived, the church did remain a pure virgin ; ,lb- '"¦
yet after the death of the apostles, and after they were once gone,
whom God vouchsafed to make hearers ofthe Divine wisdom with
their own ears, the placing of wicked errors began to come into the
church. Clement also in a certain place, to confirm that there was
corruption of doctrine immediately after the apostles' times, al-
legeth the proverb, that " there are few sons like their fathers."1 So-
erates saith ofthe churches of Rome and Alexandria, the most fa- Lib. vii.
mous churches in the apostles' times, that about the year 430, the cap' 11-
Roman and Alexandrian bishops, leaving the sacred function, were
degenerated to a secular rule or dominion. Hereupon ye conclude
that it is not safe to fetch our government from any other than the
apostles' times. Wherein by the way it may be noted, that in pro
posing the apostles' times as a pattern for the church to follow,
though the desire of you all be one, the drift and purpose of you
all is not one. The chiefest things which lay-reformers yawn for,
is, that the clergy may through conformity in state and condition,
be apostolical, poor as the apostles of Christ were poor. In which
one circumstance, if they imagine so great perfection, they must
think that church which hath such store of mendicant friars, a
church in that respect most happy. Were it for the glory of God, and
the good of his church, indeed, that the clergy should be left even
as bare as the apostles, when they had neither staff nor scrip ; that
God, which should lay upon them the condition of his apostles,
would, I hope, endue them with the self-same affection which was
in that holy apostle, whose words concerning his own right-virtu
ous contentment of heart, "aswell how to want, as how to abound," phii.ir.12.
are a most fit episcopal impress. The church of Christ is a body
mystical. A body cannot stand, unless the parts thereof be pro
portionable. Let it therefore be required on both parts, at the
hands of the clergy, to be in meanness of state like the apostles ;
at the hand of the laity, to be as they were who lived under the
apostles. And in this reformation there will be, though little wis
dom, yet some indifferency. But your reformation, which are of
the clergy (if yet it displease you not that I should say ye are of
» Lib. Strom, somewhat after the beginning..

96 THE PREFACE.
the clergy) seemeth to aim at a broader mark. Ye think, that he
which will perfectly reform, must bring the form of church-disci
pline unto the state which then it was at. A thing neither possible,
nor certain, nor absolutely convenient. Concerning the first, what
was used in the apostles' times, the Scripture fully declareth not;
so that making their times the rule and canon of church-polity, ye
make a rule, which being not possible to be fully known, is as im
possible to be kept. Again, sith the latter, even of the apostles'
own times, had that which in the former was not thought upon ; in
this general proposing of the apostles' times there is no certainty
which should be followed, especially seeing that ye give us great
cause to doubt how far ye allow those times. For albeit the lovers
of antichristian building were not, ye say, as then set up, yet the
foundations thereof were secretly, and under the ground, laid in the
apostles' times ; so that all other times ye plainly reject ; and the
apostles' own times ye approve with marvellous great suspicion,
leaving it intricate and doubtful, wherein we are to keep ourselves
unto the pattern of their times. Thirdly, whereas it is the error of
the common multitude, to consider only what hath been of old, and
if the same were well, to see whether still it continue ; if not, to
condemn that presently which is, and never to search upon what
ground or consideration the charge might grow : such rudeness
cannot be in you so well borne with, whom learning and judgment
hath enabled much more soundly to discern how far the times of
the church, and the orders thereof, may alter without offence. True
it is, the ancienter,* the better ceremonies of religion are : howbeit,
not absolutely true, and without exception ; but true only so far
forth as those different ages do agree in the state of those things,
for which, at the first, those rites, orders, and ceremonies, were in
stituted. In the apostles' times, that was harmless, which being
now revived would be scandalous ; as their oscula sancta.b Those
feasts of charity,0 which being instituted by the apostles, were re
tained in the church long after, are not now thought any where
needful. What man is there of understanding, unto whom it is not
manifest, how the way of providing for the clergy by tithes, the de-
a Antiquitas ceremoniis atque fanis tantum sanctitalis tribuere consaevit, quantum
adstrnxerit vetustatis. Am. p. 746.
b Rom. xvi. 16. 2 Cor. xiii. 12. 1 Thess. v. 25. 1 Pet. v. 14. In their meet
ings to serve God, their manner was, in the end to salute one another with a kiss ;
using these words, " Peace be with you." For which cause, Tertullian doth call it,
signaculum orationis, the seal of prayer. Lib. de Orat.
0 Epist. Jud. 12. Concerning which feats, Saint Chrysostom saith, Statisdiebus
mensas faciebant communes, et peracta synaxi post sacramentorum communionem
inibant convivium, divitibus quidem cibos afferentibns, pauperibus autem et qui nihil
habebant etiain vocatis. In 1 Cor. xi. Horn, xxvii. Of the same feasts, in like
sort, Tertullian. Coena nostra de nomine rationem sui ostendit. Vocatur enim
iyi-iin, id quod est penes Grsecos dikctio. Quantiscunque sumptibus constet, lucrum
est pietatis nomine facere sumptum, Apol. cap. 39.

THE PREFACE. 97
vice of alms-houses for the poor, the sorting out of the people into
their several parishes ; together with sundry other things which the
apostles' times could not have (being now established), are much
more convenient and fit for the church of Christ, than if the
same should be taken away for conformity's sake with the an-
cientest and first times 1 The orders therefore which were observed
in the apostles' times, are not to be urged as a rule universally ;
either sufficient or necessary. If they be, nevertheless on your part
it still remaineth to be better proved, that the form of discipline,
which ye entitle apostolical, was in the apostles' time exercised. For
at this very thing ye fail, even touching that which ye make most
account of, as being matter of substance in discipline, I mean, the
power of your lay-elders, and the difference of your doctors from
the pastors jn aH churches. So that in sum, we may be bold
to conclude, that besides these last times, which for insolency, pride,
¦and egregious contempt of all good order, are the worst; there are
none wherein ye can truly affirm, that the complete form of your
discipline, or the substance thereof, was practised. The evidence
therefore of antiquity failing you, ye fly to the judgments of such
learned men, as seem by their writings to be of opinion, that all
Christian churches should receive your discipline, and abandon
ours. Wherein, as ye heap up the names of a number of men not
unworthy to be had in honour ; so there are a number, whom when
ye mention, although it serve ye to purpose with the ignorant and
vulgar sort, who measure by tale and not by weight ; yet surely,
they who know what quality and value the men are of, will think ye
draw very near the dregs. But were they all of as great account
as the best and chiefest among them, with us notwithstanding nei
ther are they, neither ought they to be of such reckoning, that their
opinion or conjecture should cause the laws of the church of Eng
land to give place ; much less, when they neither do all agree in
that opinion, and of them which are at agreement, the most part,
through a courteous inducement, have followed one man as their
guide ; finally, that one therein not unlikely to have swerved. If
any one chance to say, it is probable that in the apostles' times
there wereiay-elders, or not to mislike the continuance of them in
the church ; or to affirm, that bishops at the first were a name, but
not a power distinct from presbyters ; or to speak any thing in
praise of those churches which are without episcopal regiment ; or
to reprove the fault of such as abuse that calling ; all these ye re
gister for men, persuaded as you are, that every Christian church
standeth bound by the law of God to put down bishops, and in
their rooms to erect an eldership so authorized as you would have,
it for the government of each parish. Deceived greatly they are
therefore, who think that all they whose names are cited amongst
VOL. I. H

98 THK PREFACE.
the favourers of this cause, are on any such verdict agreed. Yet
touching some material points of your discipline, a kind of agree
ment we grant there is amongst many divines of reformed churches
abroad. For, first, to do as the church of Geneva did, the learned
in some other churches must needs be the more willing, who having
used in like manner not the slow and tedious help of proceeding
by public authority, but the people's more quick endeavour for al
teration ; in such an exigent I see not well, how they could have
stayed to deliberate about any other regiment than that which al
ready was devised to their hands ; that which in like case had been
taken, that which was easiest to be established without delay, that
which was likeliest to content the people by reason of some kind of
sway which it giveth them. When therefore the example of one
church was thus, at the first almost through a kind of constraint or
necessity, followed by many, their concurrence in persuasion about
some material points belonging to the same polity is not strange.
For we are not to marvel greatly, if they which have all done the
same thing, do easily embrace the same opinion as concerning their
own doings. Besides, mark I beseech you that which Galen in
matter of philosophy noteth ;a for the like faile th out, even in ques
tions of higher knowledge. It fareth many times with men's opi
nions, as with rumours and reports. That which a credible person
telleth, is easily thought probable by such as are well persuaded of
him : but if two, or three, or four, agree all in the same tale, they
judge it then to be out of controversy, and so are many times over
taken for want of due consideration ; either some common cause
leading them all into error, or one man's oversight deceiving many
through their too much credulity and easiness of belief. Though
ten persons be brought to give testimony in any cause, yet if the
knowledge they have ofthe thingwhereunto they come as witnesses,
appear to have grown from some one amongst them, and to have
spread itself from hand to hand, they all are in force but as one tes
timony. Nor is it otherwise here, where the daughter churches do
speak their mother's dialect ; here, where so many sing one song,
by reason that he is the guide of the choir, concerning whose de
served authority, amongst even the gravest divines, we have already
spoken at large. Will ye ask, What should move so many learned
to be followers of one man's judgment, no necessity of argument
Petition to forcing them thereunto ? your demand is answered by yourselves.
the Qneen Loat.h ye are to think that they whom ye judge to have attained as
' sound knowledge in all points of doctrine, as any since the apostles'
time, should mistake in discipline. Such is naturally our affection,
that whom in great things we mightily admire, in them we are not
p'evsuaded willingly that any thing should be amiss. The reason
" Galen, clas. 2, lib. de oujusque Aniui. Pecoat. Notitia atque Medcla.

THE PREFACE. 99
whereof is, for that as dead flies putrefy the ointment of the apo- Eocles,
thecary, so a little folly hiin that is in estimation for wisdom. This x" *•
in every profession hath too much authorized the judgment of a
few. This with Germans hath caused Luther, and with many other
churches, Calvin, to prevail in all things. Yet are we not able to
define, whether the wisdom of that God (who setteth before us in
Holy Scripture so many admirable patterns of virtue, and no one
of them without somewhat noted wherein they were culpable ; to
the end, that to him alone it might always be acknowledged, Thou
only art holy, thou only art just) might not permit those worthy
vessels of his glory, to be in some things blemished with the stain
of human frailty, even for this cause, lest we should esteem of any
man above that which behoveth.
5. Notwithstanding as though ye were able to say a great deal Their calling
more than hitherto your books have revealed to the world, earnest f°r trml.by
challengers ye are of trial by some public disputation ; wherein, if
the thing ye crave be no more than only leave to dispute openly
about those matters that are in question, the schools in universities
(for any thing I know) are open nnto you. They have their yearly
acts and commencements, besides other disputations, both ordi
nary and upon occasion, wherein the several parts of our own ec
clesiastical discipline are oftentimes offered unto that kind of exa
mination. The learncdest of you have been of late years noted
seldom or never absent from thence, at the time of those great as
semblies ; and the favour of proposing there in convenient sort
whatsoever ye can object (which myself have known them to grant
of scholastical «ourtesy unto strangers), neither hath (as I think)
nor ever will (I presume) be denied you. If your suit be to have
some great extraordinary confluence, in expectation whereof the
laws that already are, should sleep and have no power over you ;
till in the hearing of thousands ye all did acknowldge your error,
and reuounce the farther prosecution of your cause ; haply, they
whose authority is required unto the satisfying of your demand, do
think it both dangerous to admit such concourse of divided niiuds,
and unmeet that laws, which being once solemnly established, are
to exact obedience of all men ; and to constrain thereunto, should
so far stoop as to hold themselves in suspense from taking any
effect upon you till some disputer can persuade you to be obe
dient. A law is the deed of the whole body politic, whereof if ye
judge yourselves to be any part, then is the law even your deed also.
And were it reason, in things of this quality, to give men audience,
pleading for the overthrow of that which their own very deed hath
ratified ? Laws that have been approved, may be (no man doubteth) -
again revealed, aud to th^t end also disputed against, by the au
thors thereof themselves : but this is when the whole doth delibe-
H 2

100 THE PREFACE.
rate what laws each part shall observe, and not • when a part re-
fusefh the laws which the whole hath orderly agreed upon. Notwith
standing, forasmuch as the cause we maintain is (God be thanked)
such as needeth not to shun any trial, might it please them on whose
approbation the matter dependeth, to condescend so far unto you in
this behalf, I wish heartily that proof were made even by solemn
conference in orderly and quiet sort, whether you would yourselves
be satisfied, >or else could by satisfying others draw them to your
party. Provided always, first, Inasmuch as ye go about to destroy
a thing which is in force, and to draw in that which hath not as
yet been received ; to impose on us that which we think not our
selves bound unto, and to overthrow those things whereof we are
possessed ; that therefore ye are not to claim in any conference
other than the pliantiff's or opponent's part, which must consist al
together in proof and confirmation of two things ; the one, that our
orders by you condemned we ought to abolish ; the other that
yours we are bound to accept in the stead thereof. Secondly,
Because the questions in controversy between us are many, if
once we descend unto particulars*; that, for the easier and more
orderly proceeding therein, the most general be first discussed,
nor any question left off, nor in each question the prosecution of
any one argument given over, and another taken in hand, till the
issue whereunto, by replies and answers, both parts are come, be
collected, read, and acknowledged, as well on the one side as on
the other, to be the plain conclusion which they are grown unto.
Thirdly, For avoiding the manifold inconveniences whereunto or.
dinary and extemporal disputes are subject; as also because, if ye
should singly dispute one by one, as every man's own wit did best
serve, it might be conceived by the rest, that haply some other
would have done more ; the chiefest of you do all agree in this
action, that whom ye shall then choose for your speaker, by him
that which is publicly brought into disputation, be acknowledged
by all your consents, not to be his allegation, but yours ; such as
ye all are agreed upon, and have required him to deliver in all
your names ; the true copy whereof being taken by a notary, that
reasonable time be allowed for return of answer unto you in the
like form. Fourthly, Whereas a number of conferences have been
had iu other causes with the less effectual success, by reason of
partial and untrue reports, published afterwards unto the world;
that to prevent this evil, there be at the first a solemn declaration
made on both parts of their agreement, to have that very book and
no other set abroad, wherein their present authorized notaries do
write those things fully and only ; which being written, and there
read, are by their own open testimony acknowledged to be their
own. Other circumstances hereunto belonging, whether for the

THE PREFACE. 101
choice of time, place, and language, or for prevention of imperti
nent and needless speech, or to any end and purpose else, they
may be thought on when occasion serveth. In this sort, to broach
my private conceit for the ordering of a public action I should be
loath (albeit I do it not otherwise than under correction of them,
whose gravity and wisdom ought in such cases to overrule), but
that so venturous boldness, I see, is a thing now general ; and am
thereby of good hope, that where all men are licensed to offend, no
man will shew himself a sharp accuser.
6. What success God may give unto any such kind of conference No end of
or disputation, we cannot tell : but of this we are right sure, that co.D'ention.
naJurejSjjryrture, .and experience itself, have all taught the world to submission
seek for the ending of contentions, by submitting itself unto some ofb°U> parts
judicial and definitive sentence, whereunto neither part that contend- definitive6
eth may under any pretence or colour refuse to stand. This must sentence.
needs be effectual and strong ; as for the other means without this,
. they seldom prevail. I would therefore know, whether for the end
ing of these irksome strifes, wherein you and your followers do stand
thus formally divided against the authorized guides of this church,
and the rest of the people subject unto their charge ; whether, I
say, ye be content to refer your cause to any other higher judgment
than your own, or else intend to persist, and proceed as ye have
begun, till yourselves can be persuaded to condemn yourselves ? If
your determination be this, we can be but sorry that ye should de
serve to be reckoned with such, of who. j God himself pronounceth, Rom.
/'The way of peace they have not known." Ways of peaceable con- •"¦ in
clusion there are but these two certain, the one a sentence of judi
cial decision given by authority thereto appointed within ourselves ;
the other, the like kind of sentence given by a more universal au
thority. The former of which two ways God himself in the law
prescribeth, and his Spirit it was'which directed the very first Christ
ian churches in the world to use the latter. The ordinance of God
in the law was this, " If there arise a matter too hard for thee in Deut.
judgment, between blood and blood, between plea, &£. then shalt XT"- a-
thou arise, and go up unto the place which the Lord thy God shall
choose : aud thou shalt come unto the priests of the Levites, and un.
to the judge that shall be in those days, and ask, and they shall shew
thee the sentence of judgment ; and thou shalt do according to that
thing which they of that place which the Lord hath chosen, shew
thee ; and thou shalt observe to do according to all that they inform
thee : according to the law which they shall teach thee, and accord
ing to the judgment which they shall tell thee, shalt thou do : thou
shalt not decline from the thing which they shall shew thee, to the
right hand, nor to the left. And that man that will do presumptu
ously, not hearkening unto the priest (that standeth before the Lord

102 THE PREFAOE.
thy God to minister there) or unto the judge, that man shall die,
and thou shalt take away evil from Israel," When there grew in
Acts the church of Christ a question, whether the gentiles believing
xr" might be saved, although they were not circumcised after the manner
of Moses, nor did observe the rest of those legal rites and ceremo
nies whereunto the Jews were bound ; after great dissension and
disputation about it, their conclusion in the end was, to have it de
termined by sentence at Jerusalem, which was accordingly done in
a council there assembled for the same purpose. Are ye able to
allege any just and sufficient cause, wherefore absolutely ye should
not condescend in this controversy, to have your judgments over
ruled by some such definitive sentence ; whether it fall out to be
given with or against you, that so these tedious contentions may
cease ? Ye will perhaps make answer, that being persuaded already
as touching the truth of your cause, ye are not to hearken unto any
sentence, no, not though angels should define otherwise, as the blessed
apostle's own example teacheth : again, that men, yea councils,
may err ; and that, unless the judgment given do satisfy your minds,
unless it be such as ye can by no farther argument oppugn ; in a
word, unless you perceive and acknowledge it yourselves consonant
with God's word; to stand unto it, not allowing it, were to sin
against your own consciences. But consider, I beseech you, first,
as touching the apostle, how that wherein he was so resolute and
peremptory, our Lord Jesus Christ made manifest unto him, even
by intuitive revelation, wherein there was no possibility of error :
that which perhaps you are persuaded of, ye have it no otherwise
than by your own only probable collection ; and therefore such
bold asseverations as in him were admirable, should in your mouths
but argue rashness. God was not ignorant, that the priests and
judges, whose sentence in matters of controversy he ordained should
stand, both might and oftentimes would be deceived in their
judgment. Howbeit, better it was in the eye of his understanding
that sometime an erroneous sentence definitive should prevail, till
the same authority perceiving such oversight, might afterwards cor
rect or reverse it, than that strifes should have respite to grow, and
not come speedily unto some end. Neither wish we, that men
should do any thing which in their hearts they are persuaded they
ought not to do ; but this persuasion ought (we say) to be fully set
tled in their hearts, that in litigious and controversed causes of such
quality, the will of God is to have them to do whatsoever the sen
tence of judicial and final decision shall determine; yea, though it
seem in their private opinion to swerve utterly from that which is
right; as, no doubt, many times the sentence amongst the Jews did
seem unto one part or other contending : and yet in this case, God
did then allow them to do that which in their private judgment it

THE PREFACE. 103
seemed (yea, and perhaps trtfly seemed)that the law did disallow. For
if God be not the author of confusion but of peace, then can he not
be the auth&r of our refusal, but of our contentment to stand unto
some definitive sentence ; without which, almost impossible it is,
that either we should avoid confusion, or ever hope to avoid peace,.
To small purpose had the council of Jerusalem been assembled, if
once their determination being set down, men might afterwards
have defended their former opinions. When therefore they had given
their definitive sentence, all controversy was at an end. Things were
disputed before they came to be determined. Men afterwards were
not to dispute any longer, but to obey. The sentence of judgment
finished their strife, which their disputes before judgment could not
do. This was ground sufficient for any reasonable man's conscience
to build the duty of obedience upon, whatsoever his own opinion
were as touching the matter before in question. So full of wilfulness
and self-liking is our nature, that without some definitive sentence,
which being given may stand, and a necessity of silence on both
sides afterward imposed ; small hope there is, that strifes thus far
prosecuted, will in short time quietly end. Now it were in vain to
ask you, whether you could be content that the sentence of any
court already erected, should be so far authorized, as that among
the Jews established by God himself, for the determining of all con
troversies. " That man which will do so presumptuously, not heark
ening unto the priest that standeth before the Lord to minister
there, nor unto the judge, let him die." Ye have given us already to
understand what your opinion is in part concerning her sacred Ma
jesty's court of high commission ; the nature whereof is the same
with that amongst the Jews, albeit the power be not so great. The
other way haply may like you ' better, because Master Beza, in his
last book save one," written about these matters, professeth himself
to be now weary of such combats and encounters, whether by word
or writing, insomuch as he findeth that controversies thereby are
made but brawls; and therefore wisheth, '' that in some common
lawful assembly of churches,all these strifesmayat once be decided."
Shall there be in the mean while no doings 1 Yes. There are the
weightier matters of the law, judgment, and mercy, and fidelity. Malt_
These things we ought to do ; and these things, while we contend xxiii. 23.
about less, we leave undone. Happier are they, whom the Lord,
when he cometh, shall find doing in these things, than disputing
about doctors, elders, and deacons. Or if there be no remedy,
but somewhat needs ye must do which may tend to the setting for
ward of your discipline, do that which wise men, who think some
statute of the realm more fit to be repealed than to stand in force,.
are accustomed to do, before they come to parliament, where the
* Prsf. Tract, de Excom. Presbyt.

104 THE PREFACE.
place of enacting is ; that is to say, spend tbe time in re-examining
more duly your cause, and in more thoroughly considering of that
which ye labour to overthrow. As for the orders which are estab-
>- lished, sith equity and reason, the law of nature, God, and man, do
all favour that which is in being, till orderly judgment of decision
begivenagaiustit, it is but justice to exact of you, and perverseness
in you it should be to deny thereunto your willing obedience. Not
that I judge it a thing allowable for men to observe those laws,
which in their hearts they are steadfastly persuaded to be against
the law of God ; but your persuasion in this case ye are all bound
for the time to suspend ; and in otherwise doing ye offend against
God, by troubling his church without any just or necessary cause.
Be it that there are some reasons inducing you to think hardly of
your laws ; are those reasons demonstrative, are" they necessary,
or but mere probabilities only 1 An argument necessary and demon
strative is such, as being proposed unto any man, and understood,
the mind cannot choose but inwardly assent. Any one such reason
dischargeth, I grant, the conscience, and setteth it at full liberty.
For the public approbation given by the body of the whole church
unto those things which are established, doth make it but probable
that they are good ; and therefore unto a necessary proof, that they
are not good, it must give place. But if the skilfuUest among you
can shew, that all the books ye have hitherto written be able to af
ford any one argument of this nature, let the instance be given. As
for probabilities, what thing was there ever set down so agree-
i able with sound reason, but some probable show against it might be
| made? It is meet, that when public things are received, and have
taken place, general obedience thereunto should cease to be exact
ed, in case this or that private person, led with some probable con-
T. C. ceit, should make open protestation, " I Peter or John disallow them,
lib.ui. an(j pronounce them nought." In which case your answer will be,
that concerning the laws of our church, they are only condemned in
the opinion of a private man, but of thousands, yea, and even of
those amongst which divers are in public charge and authority.
As though when public consent of the whole hath established any
•thing, every man's judgment being thereunto compared, were not
private, howsoever his calling be to some kind of public charge. So
that of peace and quietness there is not any way possible, unless the
probable voice of every entire society or body politic, overrule all
private of like nature in the same body. Which thing effectually
proveth,that God being author of peace, and not of confusion in the
church, must needs be author of those, men's peaceable resolutions,
who, concerning these things, have determined with themselves to
think and do as the church they are of decreeth, till they see neces
sary cause enforcing them to the contrary.

THE PREFACE. 105
7. Nor is mine own intent any other, in these several books of The matter
discourse, than to make it appear unto you, that for the ecclesiastical °°ntain.ed '»
laws of this land, we are led by great reason to observe them, and books.8 '
ye by no necessity bound to impugn them. It is no part of my secret
meaning to draw you hereby into hatred, or to set upon the face
of this cause any fairer gloss than the naked truth doth afford ; but
my whole endeavour is to resolve the conscience, and to shew,, as
near as I can, what in this controversy the heart is to think, if it
will follow the light of sound and sincere judgment, without either v '
cloud of prejudice or mist of passionate affection. Wherefore
seeing that laws and ordinances in particular, whether such as we
observe, or such as yourselves would have established ; when the
mind doth sift and examine them, it must needs have often recourse
to a number of doubts and questions, about the nature, kinds, and
qualities, of laws in general ; whereof, unless it be thoroughly in
formed, there will appear no certainty to stay our persuasion upon :
I have for that cause set down, in the first place, an introduction
on both sides needful to be considered ; declaring therein what
law is, how different kinds of laws there are, and what force they
are of, according unto each kind. This done, because ye suppose
the laws for which ye strive are found in Scripture ; but those not
for which we strive ; and updn this surmise, are drawn to hold it,
as the very main pillar of your whole cause. >That Scripture \il<"f i>n
ought to be the only rule of all our actions; and consequently, /J, IjUi.-
that the church-orders which we observe, being not commanded
in Scripture, are offensive and displeasant unto God ; I have spent
the second book in sifting of this point, which standeth with you for
the first and chiefest principle whereon ye build. Whereunto the j
next in degree is, that as God will have always a church upon
earth, while the world doth continue, and that church stand in
need of government: of which government it behoveth himself to
be both the author and teacher ; so it cannot stand with duty, that
man should ever presume in any wise to change and alter the same ;
and therefore, that in Scripture there must of necessity be found
some particular form of ecclesiastical polity, the laws whereof ad
mit not any kind of alteration. The first three books being thus
ended, the fourth proceedeth from the general grounds and founda
tions of your cause, unto your general accusations against us, as
having in the orders of our church (for so you pretend) corrupted
the right form of church-polity with manifold popish rites and ce
remonies, which certain reformed churches have banished from
amongst them, and have thereby given us such example as (you
think) we ought to follow. This your assertion hath herein drawn
us to make search, whether these be just exceptions against the cus
toms of our church, when ye plead, that they are the same which

106 THE PREFACE.
the church of Rome hath, or that they are not the same which
some other reformed churches have devised. Of those four books
which remain, and are bestowed about the specialities of that cause
which lieth in controversy, the first examineth the causes by you
alleged, wherefore the public duties of Christian religion, as our
prayers, our sacraments, and the rest, should not be ordered in
such sort as with us they are ; nor that power whereby the persons
of men are consecrated unto the ministry, be disposed of in such
manner as the laws of this church do allow. The second and third
are concerning the power of jurisdiction ; the one, whether laymen,
such as your governing elders are, ought in all congregations for
ever to be invested with that power 1 The other, whether bishops
may have that power over other pastors, and therewithal that ho
nour which with us they have ? And because, besides the power of
order, which all consecrated persons have, and the power of juris
diction, which neither they all, nor they only have, there is a third
power, a power of ecclesiastical dominion, communicable, as we
think, unto persons not ecclesiastical, and most fit to be restrained
unto the prince our sovereign commander over the whole body po
litic ; the eighth book we have allotted unto this question, and
have sifted therein your objections against those pre-eminences
royal which thereunto appertain. Thus have I laid before you
the brief of these my travels, and presented under your view the
limbs of that cause litigious between us, the whole entire body
whereof being thus compact, it shall be no troublesome thing for
any man to find each particular controversy's resting-place, and
the coherence it hath with those things, either on which it depend-
eth, or which depend on it.
How just 8. The case so standing therefore, my brethren, as it doth, the
canse^there w;s(jom 0f governors ye must not blame, in that they, farther also
the manifold forecasting the manifold strange and dangerous innovations, which
dangerous are more than likely to follow, if your discipline should take place,
likely to have for that cause thought it hitherto a part of their duty to with-
ensueupon stand your endeavours that way; the rather, for that they have
reformation seen already some small beginnings ofthe fruits thereof in them,
if it did who concurring with you in judgment about the necessity of that
a e p ace. ,j jscjpijne> nave adventured without more ado to separate them
selves from the rest of the church, and to put your speculations in
execution. These men's hastiness the warier sort of you doth not
commend ; ye wish they had held themselves longer in, and not so
dangerously flown abroad before the feathers of the cause had been
grown ; their error with merciful terms ye reprove, naming them, in
great commiseration of mind, your "poor brethren." They on the
contrary side more bitterly accuse you as their false brethren ; and
against you they plead, saying, From your breasts it is that we
A

THE PREFACE. 107
have sucked those things, which when ye delivered unto us, ye
termed that heavenly, sincere, and wholesome milk of God's word ; 1 Pet.
howsoever ye now abhor as poison, that which the virtue thereof "• 2l
hath wrought and brought forth in us. Ye sometime our compa
nions, guides, and familiars, with whom we have had most sweet Psalm
consultations, are now become our professed adversaries, because
we think the statute-congregations in England, to be no true Christ
ian churches ; because we have severed ourselves from them ; and
because without their leave or licence, that are in civil authority,
we have secretly framed our own churches according to the plat
form of the word of God ; for of that point between you and us
there is no controversy. Alas ! what would ye have us to do 1 At
such time as ye were content to accept us in the number of your
own, your teaching we heard, we read your writings : and though
we would, yet able we are not to forget with what zeal ye have ever
professed, that in the English congregations (for so many of them
as be ordered according unto their own laws) the very public service
of God is fraught, as touching matter, with heaps of intolerable pol
lutions, and as concerning form, borrowed from the shop of anti
christ ; hateful both ways in the eyes of the Most Holy ; the kind
of their government, by bishops and archbishops, antichristian :
that discipline which Christ hath essentially tied, that is to say, so Pref.
united unto his church, that we cannot account it really to be his ^P'^ '
church which hath not in it the same discipline, that very discipline
no less there despised, than in the highest throne of antichrist. All
such parts of the word of God, as do any way concern that disci
pline, no less unsoundly taught and interpreted by all authorized
English pastors, than by antichrist's factors themselves : at
baptism, crossing ; at the supper ofthe Lord, kneeling; at both, a
number of other the most notorious badges of antichristian recog
nizance usual. Being moved with these and the like your effectual
discourses, whereunto we gave most attentive ear, till they entered
even into our souls, and were as fire within our bosoms; we thought
we might hereof be bold to conclude, that sith no such antichristian
synagogue may be accounted a true church of Christ, ye by ac
cusing all congregations, ordered according to the laws of England
as antichristian, did mean to condemn those congregations, as not
being any of them worthy the name of a true Christian church. Ye
tell us now, it is not your meaning. But what meant your often
threatenings of them, who professing themselves the inhabitants of
Mount Sion, were too loath to depart wholly as they should out of
Babylon ? Whereat our hearts being fearfully troubled, we durst
not, we durst not continue longer so near her confines, lest her
plagues might suddenly overtake us, before we did cease to be par
takers with her sins ; for so we could not choose but acknowledge

108 THE PREFACE.
with grief, that we were, when they doing evil, we hy our presence
in their assemblies seemed to like thereof; or at leastwise, not so
earnestly to dislike, as became men heartily zealous of God's glory.
For adventuring to erect the discipline of Christ, without the leave
of the Christian magistrate, haply ye may condemn us as fools, in
that we hazard thereby our estates and persons farther than you,
which are that way more wise, think necessary: but of any offence
or sin therein committed against God, with what conscience can
you accuse us, when your own positions are, that the things we
observe should every of them be dearer unto us than ten thou
sand lives ; that they are the peremptory commandments of God ; ,
that no mortal man can dispense with them ; and that the magis
trate grievously sinneth, in not constraining thereunto ? Will ye
blame any man for doing that of his own accord, which all men
should be compelled to do, that are not willing of themselves 1
When God commandetb, shall we answer, that we will obey, if so
be Caesar will grant us leave 1 Is discipline an ecclesiastical mat
ter, or a civil ? If an ecclesiastical, it must of necessity belong to
the duty ofthe minister; and the minister (ye say) holdeth all his
authority of doing whatsoever belongeth unto the spiritual charge
ofthe house of God, even immediately from God himself, without
dependency upon any magistrate. Whereupon it followeth, as we
suppose, that the hearts of the people being willing to be under
the sceptre of Christ, the minister of God, into whose hands the
Lord himself hath put that sceptre, is without all excuse, if thereby
he guide them not. Nor do we find, that hitherto greatly ye have
disliked those churches abroad, where the people with direction of
their godly ministers have, even against the will of the magistrate,
brought in either the doctrine or discipline of Jesus Christ. For which
cause we must now think the very same thing of you, which our Sa
viour did sometime utter concerning false-hearted scribes and phari-
\ Matt. ! sees, " they say, and do not." Thus the foolish JJarrowistderiveth his
""'' 3' I schism by way of conclusion, as to him it seemeth, directly and plain
ly out of your principles. Him therefore we leave to be satisfied
I by you, from whom he hath sprung. And if such, by your own ac
knowledgment, be persons dangerous, although as yet the altera
tions which they have made are of small and tender growth ; the
changes likely to ensue, throughout all states and vocations within
this land, in case your desire should take place, must be thought
upon. First, concerning the supreme power of the highest, they
are no small prerogatives, which now thereunto belonging, the form
of your discipline will constrain it to resign ; as in the last book of
this treatise we have shewed at large. Again, it may justly be
lue-'/i <-i ^ feared, whether our English nobility, when the matter came in trial,
would contentedly suffer themselves to be always at the call, and

THE PREFACE. 109
to stand to the sentence of a number of mean persons, assisted with
the presence of their poor teacher ; a man (sometime it happeneth)
though better able to speak, yet little or no whit apter to judge,
than the rest : from whom, be their dealings never so absurd (un
less it be by way of complaint to a synod), no appeal may be made
unto any one of higher power; inasmuch as the order of your dis
cipline admitteth no standing inequality of courts, no spiritual
judge to have any ordinary superior on earth, but as many suprem
acies as there are parishes and several congregations. Neither is
it altogether without cause, that so many do fear the overthrow of £<» t-i
all learning, as a threatened sequel of this your intended discipline.
[For if the world's preservation depend upon the multitude of the Sap vi
wise ; and of that sort, the number hereafter be not likely to wax 24.
over great, when (that therewith the son of Sirach professeth him- Ecolus.
self at the heart grieved) men of understanding are already so little xxvi- 28.
set by ; how should their minds whom the love of so precious a jewel
filleth with secret jealousy, even in regard of the least things which
may any way hinder the flourishing estate thereof, choose but mis
doubt lest this discipline, which always you match with Divine doc
trine as her natural and true sister, be found unto all kinds of
knowledge a step-mother ; seeing that the greatest worldly hopes,
which are proposed unto the chiefest kind of learning, ye seek
utterly to extirpate as weeds ; and have grounded your platform
on such propositions, as do after a sort undermine those most re
nowned habitations, where, through the goodness of Almighty God,
all commendable arts and sciences are with exceeding great indus
try hitherto (and so may they for ever continue !) studied, proceed
ed in, and professed ? To charge you, as purposely bent to the
overthrow of that, wherein so many of you have attained no small
perfection, were injurious. Only therefore, I wish, that yourselves
did well consider how opposite certain of your positions are unto
the state of collegiate societies, wherein the two universities con
sist. Those degrees which their statutes bind them to take are by>
your laws taken away ; yourselves who have sought them, ye so
excuse; as that ye would have men to think ye judge them not
allowable, but tolerable only, and to be borne with, for some help
which ye find in them unto the furtherance of your purposes, till
the corrupt estate of the church may be better reformed. Your
laws forbidding ecclesiastical persons utterly the exercise of civil
power, must needs deprive the heads and masters in the same col
leges of all such authority as now they exercise, either at home, by
punishing the faults of those, who not as children to their parents
by the law of nature, but altogether by civil authority, are subject
unto them ; or abroad, by keeping courts amongst their tenants.
Your laws making permanent inequality amongst ministers a thing

110 THE PREFACE.
repugnant to the word of God, enforce those colleges, the seniors
whereof are all, or any part of them, ministers under the govern
ment of a master in the same vocation, to choose as oft as they meet
together a new president. For if so ye judge it necessary to do in
synods, for the avoiding of permanent inequality amongst ministers,
the same cause must needs, even in these collegiate assemblies, en
force the like : except peradventure ye mean to avoid all such ab
surdities, by dissolving those corporations, and by bringing the
universities unto the form ofthe school of Geneva. Which thing
men the rather are inclined to look for, inasmuch as the ministry,
whereinto their founders, with singular providence, have by the
same statutes appointed them necessarily to enter at a certain
time, your laws bind them much more necessarily to forbear, till
Humb. some parish abroad call for them. Your opinion concerning the
Motion to jaw cjvj[ ;s^ tnaj. tne knowledge thereof might be spared, as a
p. 50. thing which this land doth not need. Professors in that kind
being few, ye are the bolder to spurn at them, and not to dissem
ble your minds, as concerning their removal : in whose studies
although myself have not been much conversant, nevertheless, ex
ceeding great cause I see there is to wish, that thereunto more
encouragement were given, as well for the singular treasures of
wisdom therein contained, as also for the great use we have there
of, both in decision of certain kinds of causes arising daily within
ourselves, and especially for commerce with nations abroad, where
unto that knowledge is most requisite. The reasons wherewith ye
would persuade, that Scripture is the only rule to frame all our ac
tions by, are in every respect as effectual for proof, that the same
is the only law whereby to determine all our civil controversies.
And then what doth let, but that as those men may have their de
sire, who frankly broach it already, that the work of reformation
will never be perfect, till the law of Jesus Christ be received alone;
so pleaders and counsellors may bring their books of the common
law, and bestow them as the students of curious and needless arts
Acts xix. did theirs in the apostles' time 1 I leave them to scan, how far
19- those words of yours may reach, wherein ye declare, that whereas
Humb. now many houses lie waste through inordinate suits of law, " this
M"t^on' one thing will shew the excellency of discipline for the wealth of
the realm, and quiet of subjects ; that the church is to censure
such a party, who is apparently troublesome and contentious, and
without reasonable cause, upon a mere will and stomach, doth vex
and molest his brother and trouble the country.'' For mine own
part, I do not see but that it might very well agree with your prin
ciples, if your discipline were fully planted, even to send out your
writs of surcease unto all courts of England besides, for the most
things handled in them. A great deal farther I might proceed, and

THE PREFACE. Ill
descend lower ; but forasmuch as against all these and the like dif- Counterp.
ficulties, your answer is, that we ought to search what things are P" 108,
consonant to God's will, not which be most for our own ease ; and
therefore that your discipline being (for such is your error) the
absolute commandment of Almighty God, it must be received,
although the world by receiving it should be clean turned upside
down : herein lieth the greatest danger of all. For whereas the
name of Divine authority is used to countenance these things,
which are not the commandments of God, but your own erroneous
collections ; on him ye must father whatsoever ye shall afterwards
be led, either to do in withstanding the adversaries of your cause,
or to think in maintenance of your doings. And what this may be,
God doth know. In such kinds of error, the mind once imagining
itself to seek the execution of God's will, laboureth forthwith to
remove both things and persons, which any way hinder it from
taking place ; and in such cases, if any strange or new thing seem
requisite to be done, a strange and new opinion, concerning
the lawfulness thereof, is withal received and broached under
countenance of Divine authority. One example herein may serve
for many, to shew, that false opinions touching the will of God to
have things done, are wont to bring forth mighty and violent prac
tices against the hinderances of them ; and those practices new opi
nions more pernicious than the first, yea, most extremely sometimes
opposite to that which the first did seem to intend, where the peo
ple took upon them the reformation of the church, by casting out
popish superstition ; they having received from their pastors a ge
neral instruction, that whatsoever the heavenly Father hath not Matt.
planted, must be rooted out ; proceeded in some foreign places so XT" '
far, that down went oratories, and the very temples of God them
selves. For as they chanced to take the compass of their commis
sion stricter or larger, so their dealings were accordingly more or
less moderate. Amongst others, there sprang up presently one
kind of men, with whose zeal and forwardness the rest being com
pared, were thought to be marvellous cold and dull. These
grounding themselves on rules more general ; that whatsoever the
law of Christ commandeth not, thereof antichrist is the author ;
and that whatsoever antichrist, or his adherents, did in the world,
the true professors of Christ are to undo ; found out many things
more than others had done, the extirpation whereof was in their
conceit as necessary as of any thing before removed. Hereupon Guy de
they secretly made their doleful complaints every where as they ^e* c°at^3
went, that albeit the world did begin to profess that dislike of that Anabap-
which was evil in the kingdom of darkness, yet fruits worthy of a tlstes> P- 4r
true repentance were not seen ; and that if men did repent as they
ought, they must endeavour to purge the truth of all manner of

112 THE PREFACE.
evil, to the end there might follow a new world afterwards, where
in righteousness only should dwell. Private repentance, they said,
must appear by every man's fashioning his own life, contrary unto
the custom and orders of this present world, both in greater things
and in less. To this purpose, they had always in their mouths
those greater things, charity, faith, the true fear of God, the cross,
the mortification of the flesh. All their exhortations were to set
light of the things in this world, to account riches and honours
vanity, and in token thereof, not only to seek neither, but if
men were possessors of both, even to cast away the one and re
sign the other, that all men might see their unfeigned conversion
P- 5. unto Christ. They were solicitors of men to fasts, to often me-
p- 16, ditations of heavenly things, and as it were conferences in secret
P. 118, with God by prayers, not framed according to the frozen man-
I ner of the world, but expressing such fervent desire as might even
f force God to hearken unto them. Where they found men in diet,
attire, furniture of house, or any other way,/observers of civility
and decent orderj such they reproved as being carnally and earthly-
minded. Every word otherwise than severely and sadly uttered,
P. 116. seemed to pierce like a sword through them. If any man were plea
sant, their manner was presently with sighs to repeat those words
Luke of our Saviour Christ, Woe be to you which now laugh, for ye shall
lament. So great was their delight to be always in trouble, that
such as did quietly lead their lives, they judged of all other men to
P. 117. be in most dangerous case. They so much affected to cross the or
dinary custom in every thing, that when other men's use was to put
on better attire, they would be sure to shew themselves openly
abroad in worse. The ordinary names of the days in the week,
they thought it a kind of profaneness to use, and therefore accus
tomed themselves to make no other distinction, than by numbers,
the first, second, third day. From this they proceeded unto public
P. 40. reformation, first ecclesiastical, and thencivil. Touching the former,
they boldly avouched that themselves only had the truth, which
thing upon peril of their lives they would at all times defend ; and
that since the apostles lived, the same was never before in all points
sincerely taught. Wherefore, that things might again be brought
to that ancient integrity which Jesus Christ by his word requireth,
they began to control the ministers of the gospel, for attributing so
much force and virtue unto the Scriptures of God read ; whereas
the truth was, that when the word is said to engender faith in the
heart, and to convert the soul of man, or to work any such spiritual
Divine effect, these speeches are not thereunto applicable as it is
read or preached, but as it is ingrafted in us by the power of the
Holy Ghost, opening the eyes of our understanding, and so reveal
ing the mysteries of God ; according to that which Jeremy promised

THE PREFACE. 113
before should be, saying, " I will put my law in their inward Jer. xtxi.
parts, and I will write it in their hearts." The book of God they 33'
notwithstanding for the most part so admired, that other disputa
tion against their opinions than only by allegation of Scripture they P. 29. ¦
would not hear ; besides it, they thought no other writings in the P. 27.
world should be studied ; insomuch, as one of their great prophets
exhorting them to cast away all respects unto human writings, so
far to his motion they condescended, that as many as had any books,
save the Holy Bible, in their custody, they brought and set them
publicly on fire. When they and their Bibles were alone together, ^ — /
what strange fantastical opinion soever at any time entered into their
heads, their use was to think the Spirit taught it them. Their
phrensies concerning our Saviour's incarnation, the state of souls de
parted, and such.like, are things needless to be rehearsed. And
forasmuch as they were of the same suit with those of whom the
apostle' speaketh, saying, They are still learning, but never attain 2 Tim.
to the knowledge of truth, it was no marvel to see them every day "'¦ 7*
broach some new thing not heard of before. Which restless levity
they did interpret to be their growing to spiritual perfection, and a
proceeding from faith to faith. The differences amongst them grew p. 65.
by this mean in a manner infinite; so that scarcely was there found
any one of them, the forge of whose brain was not possessed with some
special mystery. Whereupon although their mutual contentions were P. 66.
most fiercely prosecuted amongst themselves, yet when they came to P. 135.
defend the cause common to them all against the adversaries of their
faction, they had ways to lick one another whole, the sounder iu
his own persuasion excusing the dear brethren which were not so p. 25.
far enlightened, and professing a charitable hope of the mercy of
God towards them, notwithstanding their swerving from him in some
things. Their own ministers they highly magnified, as men whose p. 71.
vocation was from God ; the rest their manner was to term disdain
fully scribes and pharisees, to account their calling a human crea- p. 124.
ture, and to detain the people, as much as might be, from hear
ing them. As touching sacraments, baptism administered iu the p. 764.
church of Rome they judged to be but an execrable mockery, and
no baptism ; both because the ministers thereof in the papacy are
wicked idolaters, lewd persons, thieves, and murderers, cursed crea
tures, ignorant beasts ; and also for that to baptize, is a proper
action belonging unto none but the church of Christ, whereas Rome
is antichrist's synagogue. The custom of using godfathers and god- P. 748.
mothers at christenings, they scorned. Baptism of infants, although p. 512.
confessed by themselves to have been continued even sithence the
very apostles' own times, yet they altogether condemned ; partly, be- P. 518.
cause sundry errors are of no less antiquity ; and partly, for that there
vol. 1. I

114), THE PREFACE.
P, 722. is no commandment in the gospel of Christ which saith, " Baptize in-
¦ fants ;" but he contrariwise in saying," Go preach and baptize," doth
appoint, that the minister of baptism shall in that action first adminis-
P.726. ter doctrine, and then baptism ; as also in saying, " Whosoever doth
p. 688. believe and is baptized/' he appointeth, that the party to whom bap
tism is administered, shall first believe, and then be baptized ; to the
end, that believing may go before this sacrament in the receiver, no
otherwise than preaching in the giver ; sith equally in both, the law
of Christ declareth, not only what things are required, but also in
P. 38. what order they are required. The eucharist they received (pre
tending our Lord and Saviour's example) after supper. And for
avoiding all those impieties which have been grounded upon the
P. 122. mystical words of Christ, " This is my body, this is my blood," they
thought it not safe to mention either body or blood in that sacra
ment, but rather to abrogate both, and to use' no words but these,
" Take, eat, declare the death of our Lord ; Drink, shew forth our
Lord's death." In rites and ceremonies their profession was hatred
of all conformity with the church of Rome : for which cause they
would rather endure any torment than observe the solemn festivals
which others did, inasmuch as antichrist (they said) was the first
inventor of them. The pretended end of their civil reformation
was, that Christ might have dominion over all ; that all crowns and
sceptres might be thrown down at his feet ; that no other might
reign over Christian men, but he ; no regiment keep them in awe,
but his discipline ; amongst them no sword at all be carried besides
his, the sword of spiritual excommunication. For this cause they
laboured with all their might, in overturning the seats of magis-
P. 841. *racy» because Christ hath said, " kings of nations ;" in abolishing
P. 833. the execution of justice, because Christ hath said, " Resist not evil ;"
in forbidding oaths, the necessary means of judicial trial, because
P. 849. Christ hath said, "Swear not at all :" finally, in bringing in commu
nity of goods, because Christ by his apostles hath given the world-
such example, to the end that men might excel one another, not in
P. 40. wealth, the pillar of secular authority, but in virtue, These men at
the first were only pitied in their error, and not much withstood by
any ; the great humility, zeal, and devotion, which appeared to be
in them, was in all men's opinion a pledge, of their harmless meaning.
The hardest that men of sound understanding conceived of them was
Lactant. but this, " O quam honesta voluntate miseri erant? With how good
i;b_ v_ 'a meaning these poor souls do evil V Luther made request unto
cap. 19. Frederick duke of Saxony, that within his dominion they might be
P. 6. favourably dealt with and spared, for that (their error exempted)
they seemed otherwise right good men. By means of which merci-
s ful toleration they gathered strength, much more than was safe for

P. 55. }if'r- >'
prl'fU

THE PREFACE. 115
the state ofthe commonwealth wherein they lived. They had their
secret corner-meetings and assemblies in the night, the people flocked
unto them by thousands. The means whereby they both allured and p. 420.
retained so great multitudes, were most effectual ; first, a wonderful
show of zeal towards God, wherewith they seemed to be even wrapped
in every thing they spake ; secondly," a hatred of sin, and a singu
lar love of integrity, which men did think to be much more than or
dinary in them, by reason ofthe custom which they had to fill the
ears of tbe people with invectives against their authorized guides, as
well spiritual as civil : thirdly, the bountiful relief wherewith they
eased the broken estate of such needy creatures, as were in that
respect the more apt to be drawn away : fourthly, a tender com
passion which they were thought to take upon the miseries of the
common sort, over whose heads their manner was even to pour down
showers of tears in complaining that no respect was had unto them,
that their goods were devoured by wicked cormorants, their per- p. 6.
sons had in contempt, all liberty, both temporal and spiritual, taken
from them; that it was. high time for God now tphear their groans, p. 7,
and to send them deliverance. Lastly, a cunning slight which they
had to stroke and smooth up the minds of their followers, as well
by appropriating unto them all the favourable titles, the good words,
and the gracious promises,, in Scripture ; as also by casting the con
trary always on the heads of such as were severed from that re
tinue. Whereupon, the people's common acclamation unto such
deceivers was, " These are verily the men of God, these are his true p, 7.
and sincere prophets." If any such prophet or man of God did suffer
by order of law condign and deserved punishment, were it for felony,
rebellion, murder, or what else, the people (so Strangely were their
hearts enchanted), as though blessed Saint Stephen had been again
martyred, did lament, that God took away his most dear servants P. 27.
from them. In all these things being fully persuaded, that what
they did, it was obedience to the will of God, and that all men
should do the like ; there remained, after speculation, practice,
whereby the whole world thereunto (if it were possible) might be
framed. This they saw could not be done but with mighty oppo- p. 6.
sition and resistance ; against which, to strengthen themselves,
they secretly entered into a league of association. And perad-
venture considering, that although they were many, yet long wars
would in time waste them out ; they began to think, whether it
might not be, that God would have them do for their speedy and
mighty increase, the same which sometime God's own chosen
people, the people of Israel did. Glad and fain they were to have
it so; which very desire was itself apt to breed both an opinion of
possibility, and a willingness to gather arguments of likelihood,
1 2

116 THE PREFACE.
that so God himself would have it. Nothing more clear unto their
seeming, than that a new Jerusalem being often spoken of in Scrip
ture, they undoubtedly were themselves that new Jerusalem, and
the old did by way of a certain figurative resemblance signify what
they should both be and do. Here they drew in a sea of matter,
by amplifying all things unto their own company, which are any
where spoken concerning Divine favours and benefits bestowed
upon the old commonwealth of Israel ; concluding, that as Israel
was delivered out of Egypt, so they spiritually out of Egypt of this
world's servile thraldom unto sin and superstition : as Israel was to
root out the idolatrous nations, and to plant instead of them, a
people which feared God ; so the same Lord's good will and plea
sure was now, that these new Israelites should, under the conduct of
other Joshuas, Sampsons, and Gideons, perform a work no less
miraculous in casting out violently the wicked from the earth, and
establishing the kingdom of Christ with perfect liberty : and there
fore, as the cause why the children of Israel took unto one man
'many wives^ might be, lest the casualties of war should any way
hinder the promise of God concerning their multitude, from taking
¦effect in them ; so it was not unlike that, for the necessary propa
gation of Christ's kingdom under the gospel, the Lord was content
to allow «rs much. Now whatsoever they did in such sort collect
out of Scripture, when they came to justify or persuade it unto
others, all was the heavenly Father's appointment, bis command
ment, his will, and charge. Which thing is the very point, in re-
•gard whereof I have gathered this declaration. For my purpose
herein is tosbew,. that.when the minds of men are once-erroneously
persuaded, .that, it is the.will of God .to have those things- .done
which thevj^cx^then^pjanion^are as,thorns in, their sides, never
¦sulienng then^to take rest, till they have brought thetf-.-spec.ula-
•tionsTnto practice. TheTets and impediments of which practice,
' thehTresfless desire and study to remove, leadeth them every day
forth by the band into other more dangerous opinions, sometimes
quite and clean contrary to their first pretended meanings. So as
what will grow out of such errors as go masked under the cloak of
Divine authority, impossible it is, that ever the wit of man should
imagine, till time have brought forth the fruits of them : for which
cause, it behoveth wisdom to fear the sequels thereof, even beyond
all apparent cause of fear. These menj in. whose. mauths at the
iirst sounded nothing but only mortificatipu of the flesh,., were
•come at length, to think they might lawfully have th.eir sixjor seven
wives a'piece. They which at the first thought judgment and
justice themselves to be merciless cruelty ; accounted, at the length,
their own hands sanctified with being imbrued in Christian blood.

THE PREFACE. 117
They who at the first were wont to beat down all dominion, and to
urge against poor constables, " kings of nations;" had, at the length,
both consuls and kings of their own erection amongst themselves.
Finally, They which could not brook at the first, that any man
should seek, no not by law, the recovery of goods injuriously taken
or withheld from them, were grown at the last to think they could
not offer unto God more acceptable sacrifice, than by turning their
adversaries clean out of house and home, arid by enriching them
selves with all kinds of spoil and pillage. Which thing being laid P. 41.
to their charge, they had in a readiness their answer, that now the
time was come, when according to our Saviour's promise,. " the Matt.
meek ones must inherit the earth ;" and that their title hereunto T- 5#
was the same which the righteous Israelites had unto the goods of Exod.
the wicked Egyptians. Wherefore sith the world hath had in these x'- 2-
men so fresh experience, how dangerous such active errors are, it \ A****-**-
must not offend you, though touching the sequel of your present I c*t*t**fi
mispersuasions, much more be doubted than your own intents and )/
purposes do haply aim at. And yet your words already are some- Mart, in
what, when ye affirm, that your pastors, doctors, elders, and dea- II1.8 tnird
cons, ought to be in this church of England, " whether her Majesty p.'gg'
and our state will or no ;" when for the animating of your confe
derates, ye publish the musters which ye have made of your own
bands and proclaim them to amount to I know not how many
thousands; when ye threaten, that sith neither your suits to the
parliament, nor supplications to our convocation-house ; neither
your defences by writing, nor challenges of disputation in behalf
of that cause, are able to prevail, we must blame ourselves, if, to
bring in discipline, some such means hereafter be used, as shall
cause all our hearts to ache. " That things doubtful are to be con- Demonstr.
strued in the better part," is a principle not safe to be followed in in the Pref.
matters concerning the public state of a commonweal. But how
soever these and the like speeches be accounted as arrows idly shot
at random, without either eye had to any mark, or regard to their
lighting-place ; hath not your longing desire for the practice of
your discipline, brought the matter already unto this demurrer
amongst you ; whether the people and their godly pastors, that
way affected, ought not to make separation from the rest, and to
begin the exercise of discipline without the licence of civil powers,
which licence they have sought for, and are not heard 1 Upon
which question, as ye have now divided yourselves, the warier sort
of you taking the one part, and the forwarder in zeal the other ;
so in case these earnest ones should prevail, what other sequel can
any wise man imagine but this, that having first resolved, that at
tempts for discipline without superiors are lawful, it will follow in
the next place to be disputed, what may be attempted against supe-

118 THE PREFACE.
riors, which will not have the sceptre of that discipline to rule over
them ? Yea, even by you which have stayed yourselves from run
ning headlong with the other sort, somewhat notwithstanding there
hath been done without the leave or liking of your lawful superiors,
for the exercise of a part of your discipline amongst the clergy
thereunto addicted. And lest examination of principal parties
therein should bring those things to light, which might hinder and
let your proceedings ; behold, for a bar against that impediment,
one opinion ye have newly added unto the rest, even upon this
occasion, an opinion to exempt you from taking oaths which may
turn to the molestation of your brethren in that cause. The next
neighbour opinion whereunto, when occasion requireth, may follow
for dispensation with oaths already taken, if they afterwards be
found to import a necessity of detecting aught which may bring
such good men into trouble or damage, whatsoever the cause be.
O merciful God, what man's wit is there able to sound the depth
rof those daUgerous and fearful evils, whereunto our weak and im
potent nature is inclinable to sink itself, rather than to shew an
',{ acknowledgment of error in that which once we have unadvisedly
j taken upon us to defend, against the stream, as it were, of a con
trary public resolution! Wherefore, if we any thing respect their
etror, wh6 being persuaded, even as yeare, have gone farther upon
that persuasion than ye allow; if we regard the present state of
the highest governor placed over us, if the quality and disposition
of our nobles, if the orders and laws of our famous universities,
if the profession of the civil, or the practice of the common law
amongst us, if the mischiefs whereinto, even before our eyes, so
many others have fallen headlong from no less plausible and fair
beginnings than yours are : there is in every of these considerations
most just cause to fear, lest our hastiness to embrace a thing of so
perilous consequence, should cause posterity to feel those evils,
which as yet are more easy for us to prevent, than they would be
for them to remedy.
Thecon- g_ The best and safest way for you therefore, my dear brethren,
of all. is, to call your deeds past to a new reckoning, to re-examine the
cause ye have taken in hand, and to try it even point by point, ar
gument by argument, with all the diligent exactness ye can, to lay
aside the gall of that bitterness wherein your minds have hitherto
over-abounded, and with meekness to search the truth. Think
f ye are men ; deem it not impossible for you to err]J sift impar
tially your own hearts, whether it be force of reason, or vehe-
mency of affection, which hath bred, and still doth feed these
opinions in you. If truth do any where manifest itself, seek not to
smother it with glossing delusion, acknowledge the greatness thereof,
and think it your best victory, when the same doth prevail over you,

THE PREFACE. 119
That ye have been earnest in speaking or writing again and
again the contrary way, should be no blemish or discredit at all
unto you. Amongst so many, so huge volumes, as the infinite
pains of St. Augustine have brought forth, what one hath gotten
him greater love, commendation, and honour, than the book wherein
he carefully collecteth his own oversights, and sincerely condemneth
them 1 Many speeches there are of Job's, whereby his wisdom and
other virtues may appear ; but the glory of an ingenuous mind he
hath purchased by these words only, " Behold, I will lay mine hand Job
on my mouth ; I have spoken once, yet will I not therefore main- xl-4,5.
tain argument ; yea twice, howbeit for that cause farther I will not
proceed." Far more comfort it were for us (so small is the joy we "
take in these strifes) to labour under the same yoke, as men that
look for the same eternal reward of their labours, to be enjoined
with you in bands of indissoluble love and amity, to live as if our
persons being many, our souls were but one, rather than in such
dismembered sort to spend our few and wretched days, in a tedious
prosecuting of wearisome contentions; the end whereof, if they have
not some speedy end, will be heavy, even on both sides. Brought
already we are even to that estate which Gregory Nazianzen mourn
fully describeth, saying, "My mindleadeth me (sith there is no other Qleg_
remedy) to fly and convoy myself into some corner out of sight, Naz- in
where I may scape from this cloudy tempest of maliciousness, p0 '
whereby all parts are entered into a deadly war amongst themselves,
and that little remnant of love which was, is now consumed to no
thing. The only godliness we glory in, is to find out somewhat
whereby we may judge others to be ungodly. Each other's faults
we observe, as matter of exprobation, and not of grief. By these
means we have grown hateful in the eyes of the heathens them
selves, and (which woundeth us the more deeply) able we are not to
deny, but that we have deserved their hatred : with the better sort
of our own, our fame and credit are clean lost. The less we are to
marvel, if they judge vilely of us, who although we did well, would
hardly allow thereof. On our backs they also build that are lewd,
and what we object one against another, the same they use, to the
utter scorn and disgrace of us all. This we have gained by our mu
tual home-dissensions : this we are worthily rewarded with, which
are more forward to strive, than beconieth men of virtuous and mild
disposition." But our trust in the Almighty is, that with us conten
tions are now at the highest float, and that the day will come, (for
what cause of despair is there 1) when the passions of former en
mity being allayed, we shall with ten times redoubled tokens of our
unfeignedly-reconciled love, shew ourselves each towards other the
same with Joseph, and the brethren of Joseph were at the time of

120 THE PREFACE.
their interview in Egypt. Our comfortable expectation and most
thirsty desire whereof, what man soever amongst you shall any way
help to satisfy (as we truly hope there is no one amongst you but
someway or other will), the blessings ofthe God of peace, both in
this world and in the world to come, be upon him more than the
stars of the firmament in number.

LAWS

ECCLESIASTICAL POLITY.

BOOK I.
Concerning Laws, and their several kinds in general.

THE MATTER CONTAINED IN THIS FIRST BOOK.
1. The cause of writing this general discourse concerning laws.
2. Of that law which God from before the beginning hath set for himself, to do
all things by.
3. The law which natural agents observe, and their necessary manner of keeping it.
4. The law which the angels of God obey.
5. Thelawwhereby man is in his actions directed to the imitation of God.
6. MeVs rSrst"o^guimqg"(6™anderstand tTiatTawT"*
7. Of man's will, which is the first thing that laws of action are made to gnide.
8. Of the natural finding out of laws by the light of reason, to gnide the will unto
that which is good.
9. Of the benefit of keeping that law which reason teacheth.
10. How reason doth lead men onto the making of human laws, whereby politic soci
eties are governed, and to agreement about laws, whereby the fellowship or
communion of independent societies standeth.
11. Wherefore God hath by Scripture farther made known such supernatural laws
as do serve for men's direction.
12. The cause why so many natural or rational laws are set down in Holy Scripture.
13. The benefit of having Divine laws written.
14. The sufficiency of Scripture unto tEe~end for which it was instituted.
15. Of laws positive contained in Scripture; the mutability of certain of them, and
the general use of Scripture.
16. A conclusion, shewing how all this belongeth to the cause in question.

He that goeth about to persuade a multitude, that they are The cause
not so well governed as they ought to be, shall never want (£"^.^1
attentive and favourable hearers ; because they know the ma- discourse.
nifold defects whereunto every kind of regiment is subject :
but the secret lets and difficulties, which in public proceed
ings are innumerable and inevitable, they have not ordinarily
the judgment to consider. And because such as openly re-

122 ECCLESIASTICAL POLITY.
prove supposed disorders of state, are taken for principal
friends to the common benefit of all, and for men that carry
singular freedom of mind ; under this fair and plausible co
lour, whatsoever they utter, passeth for good and current.
That which wantethinthe weight of their speech, is supplied
by the aptness of men's minds to accept and believe it.
{"Whereas on the other side, if we maintain things that are es
tablished, we have not only to strive with a number of heavy
prejudices, deeply rooted in the hearts of men, who think
that herein we serve the time, and speak in favour of the
present state, because thereby we either hold or seek prefer
ment ; but also to bear such exceptions as minds, so averted
beforehand, usually take against that which they are loath
should be poured into them. Albeit therefore, much of that
weare to speak in this present cause, may seem to a number
perhaps tedious, perhaps obscure, dark, and intricate (for
many talk of the truth, which never sounded the depth from
whence it springeth ; and therefore when they are led there
unto, they are soon weary, as men drawn from those beaten
paths wherewith they have been inured) ; yet this may not so
far prevail, as to cut off that which the matter itself requiretb,
howsoever the nice humour of some be therewith pleased, or
no. They unto whom we shall seem tedious, are in no wise
injured by us, because it is in their own hands to spare that
labour which they are not willing to endure. And if any
complain of obscurity, they must consider, that in these mat
ters it cometh no otherwise to pass, than in sundry the works
both of art, and also of nature, where that which hath
greatest force in the very things we see, is notwithstanding
itself oftentimes not seen, The stateliness of houses, the
goodliness of trees when we behold them, delighteth the eye;'
but that foundation which beareth up the one, that root which
ministereth unto the other nourishment and life, is in the bo
som of the earth concealed ; and if there be occasion at any
time to search into it, such labour is then more necessary
than pleasant, both to them which undertake it, and for the
lookers-on. In like manner, the use and benefit of good
laws, all that live under them may enjoy with delight and
comfort, albeit the grounds and first original causes from
whence they have sprung, be unknown, as to the greatest
part of men they are. But when they who withdraw their
obedience, pretend, that the laws which they should obey

BOOK I. 123
are corrupt and vicious ; for better examination of their
quality, it behoveth the very foundation and root, the highest
well-spring and fountain, of them to be discovered. Which,
because we are not oftentimes accustomed to do, when we
do do it, the pains we take are more needful a great deal than
acceptable, and the matters which we handle seem, by reason
of newness (till the mind grow better acquainted with them)
dark, intricate, and unfamiliar. For as much help whereof,
as may be in this case, I have endeavoured throughout the
body of this whole discourse, that every former part might
give strength unto all that follow, and every latter bring some
light unto all before. So that if the judgments of men do
but hold themselves in suspense, as touching these first more
general meditations, till in order they have perused the rest
that ensue ; what may seem dark at the first, will afterwards
be found more plain ; even as the latter particular decisions
will appear, I doubt not, more strong, when the other have
been read before. The laws of the church, whereby for so
many ages together we have been guided in the exercise of
Christian religion, and the service of the true God, our rites,
customs, and orders of ecclesiastical government, are called
in question. We are accused as men that will not have Christ
Jesus to rule over them ; but have wilfully cast his statutes
behind their backs, hating to be reformed and made subject
unto the sceptre of his discipline. Behold, therefore, we offer '
the laws whereby we live unto the general trial and judg- ,
ment ofthe whole world ; heartily beseeching Almighty God, j,
whom we desire to serve according to his own will, that both I
we and others (all kind of partial affection being laid clean
aside) may have eyes to see, and hearts to embrace, the things
that in his sight are most acceptable. And because the point"] / j
about which we strive is the quality of our laws, our first en- ;
trance hereinto cannot better. he jnai.e,„than-with considera
tion of the nature of law in general, ancLof jthat Jaw which
giveth life unto all the rest which are commendable, just, and
good, namely, the law whereby the Eternal himself doth work.
Proceeding from hence to the law, first of nature, then of
Scripture, we shall have the easier access unto those things
which come after to be debated, concerning the particular
cause and question which we have in hand. _->
2. All things that are, have some operation not violent or of that
casual : neither doth any thing ever begin to exercise the GoYfrum

124 ECCLESIASTICAL POLITY.
before the same, without some foreconceived end for which it worketh.
beginning ^n(j tne en(j which it worketh for is not obtained, unless the
hath set for

himself to work be also fit to obtain it by ; for unto every end every
do all
things by.

" I operation will not serve. That which doth assign unto each

s thing the kind, that which doth moderate the force and
Miv' Ipower, that which doth appoint the form and measure of
Vorking, the same we term a law. So that no certain end
could ever be attained, unless the actions whereby it is at
tained, were regular; that is to say, made suitable, fit, and
correspondent, unto their end, by some canon, rule, or law :
which thing doth first take place in the works, even of Qod
himself. All things therefore do work after a sort according
to law; another things according^ to ajaw, whereof some
superior, unto i IvhonTTIiey^aresubj ect, is author; only the
works and operations of God have him both for their worker,
and for the law whereby they are wrought. The being of
God is a kind of law to his working; for that perfection which
God is, giveth perfection to that he doth. Those natural, ne
cessary, and internal operations of God, the generation of
the Son, the proceeding of the Spirit, are without the com
pass of my present intent ; which is to touch only such ope
rations as have their beginning and being by a voluntary
purpose, wherewith God hath eternally decreed when and
^iow they should be ; which eternal decree is that we term an
! eternal law. Dangerous it were for the feeble brain of man,
to wade far into the doings of the Most High ; whom although
, to know be life, and joy to make mention of his name ; yet
v our soundest knowledge is, to know that we know him not as
indeed he is, neither can know him : and our safest elo
quence concerning him, is our silence, when we confess with
out confession, that his glory is inexplicable, his greatness
above our capacity and reach. He is above, and we upon
) earth ; therefore it behoveth our words to be wary and few.
^Dur God is one, or rather very oneness, and mere unity, hav
ing nothing but itself in itself, and not consisting (as all things
do besides God) of many things ; in which essential unity of
God, a trinity personal nevertheless subsisteth, after a man
ner far exceeding the possibility of man's conceit. The works
which outwardly are of God, they are in such sort of him be
ing one, that each person hath in- them somewhat peculiar
and proper : for being three, and they all subsisting in the
essence of one Deity, from the Father, by the Son, through

BOOK I. 125
the Spirit, all things are. That which the Son doth hear of John xvi.
the Father, and which the Spirit doth receive of the Father 13~15*
and the Son, the same we have at the hands of the Spirit, as
being the last, and therefore the nearest unto us in order,
although in power the same with the second and the first.
The wise and learned among the very heathens themselves/;
have all acknowledged some first cause, whereupon original
ly the being of all things dependeth. Neither have they other
wise spoken of that cause than as an agent, which knowing
what and why it worketh, observeth in working a most ex
act order or law. Thus much is signified by that which Hc^-3
mer mentioneth, Awe $ ireXekro j3oiAij.a Thus much acknow
ledged by Mercurius Trismegistus, T6v iravra koo-jiiov ettoiV
<t£v 6 Sri/uovpybc, ov \ep(nv, ctXXa \6yij).b Thus much confessed
by Anaxagoras and Plato, terming the maker ofthe world an
intellectual worker. Finally, the Stoics, although imagining
the first cause of all things to be fire, held nevertheless, that
the same fire having art, did 6§<£ f3aSiZ,tiv iirl ytvt&u Koafiov.c ,
They all confess therefore, in the working of that first Cause,*! ;
that counsel is used, reason followed, a way observed, that is ' j
to say, constant order and law are kept, whereof itself must
needs be author unto itself: otherwise it should have some J
worthier and higher to direct it, and so could not itself be
the first ; being the first, it can have no other than itself to
be the author of that law which it willingly worketh by. God '
therefore is a law both to himself, and to all other things be
sides. To himself he is a law in all those things whereof our
Saviour speaks, saying, " My Father worketh as yet, so I." Joi">
God worketh nothing without cause. All those things which Y'
are done by him, have some . end for which they are done ;
and the end for which they are done, is a reason of his will
to do them. His will had not inclined to create woman, hxxtJ
that he saw it could not be well if she were not created. " Non
est bonum, It is not good man should be alone ;" therefore Gen.
let us make a helper for him. That and nothing else is done u-18-
by God, which to leave undone were not so good. If therefore
it be demanded, why God having power and ability infinite,
the effects notwithstanding of that power are all so limited
as we see they are ? the reason hereof is, the end which he
•* Jupiter's counsel was accomplished.
b The Creator made the whole world not with hands, but by reason. Stob. in
Ecilog. Phys.
a3 Proceed by a certain and a set way in the making of the world.

126 ECCLESIASTICAL POLITY.
hath proposed, and the law whereby his wisdom hath stinted
the effects of his power in such sort, that it doth not work
infinitely, but correspondently unto that end for which it
Sap. viii. worketh, even all things, Yj>f)o-ruje, in most decent and comely
" il* ' sort, all things in measure, number, and weight. The general
end of God's eternal working, is the exercise of his most glo
rious and most abundant virtue: which abundance doth shew
itself in variety, and for that cause this variety is oftentimes
Ephes. m Scripture expressedby the name of riches. " The Lord hath
Phil', made all things for his own sake." Not that any thing is made
jj- ir> to be beneficial unto him, but all things for him to shew be-
ii. 3. /neficence and grace in them. The particular drift of every act
Prov. i proceeding eternally from God, we are not able to discern ;
and therefore cannot always give the proper and certain rea
son of his works. Howbeit, undoubtedly, a proper and cer
tain reason there is of every finite work of God, inasmuch as
\ there is a law imposed upon it ; which if there were not, it
should be infinite even as the worker himself is. They err
therefore, who think that ofthe will of God to do this or that,
\ there is no reason besides his will. Many times no reason
, known to us ; but that there is no reason thereof, I judge it
most unreasonable to imagine, inasmuch as he worketh all
%hes. things Kara rrjv fiovXrjv tov SreXrifiaroG avrov, not only " ac-
' cording to his own will,"jbut" the counselof his ownwill."And
> whatsoever is done with counsel or wise resolution, hath of.
necessity some reason why it should be done, albeit that rea
son be to us in some things so secret, that it forceth the wit
of man to stand, as the blessed apostle himself doth, amazed
thereat, " O the depth of the riches, both of the wisdom and
knowledge of God ! How unsearchable are his judgments,"
&c. That law eternal which God himself hath made to
) himself, and thereby worketh all things, whereof he is the
cause and author ; that law, in the admirable frame whereof
shineth with most perfect beauty, the countenance of that
Prov. wisdom which hath testified concerning herself, " The Lord
Tl"' " possessed me in the beginning of his way, even before his
works of old I was set up ;" that law which hath been the
pattern to make, and is the card to guide the world by ; that
law, which hath been of God, and with God everlastingly ;
| that law, the author and observer whereof is, one only
God, to be blessed for ever ; how should either men or an-
1 gels be able perfectly to behold ,? The book of this law we

BOOK I. 121
are neither able nor worthy to open and look into. That little
whereof, which we darkly apprehend, we admire ; the rest,
with religious ignorance, we humbly and meekly adore. See-]
ing, therefore, that according to this law he worketh, " of Rom.
whom, through whom, and for whom, are. all things ;" al- "" 36'
though there seem unto us confusion and disorder in the aft
fairs of this present world : " Tamen, quoniam bonus mundum Boet. lib. 4.
rector temperat, recte fieri cunctanedubites: Let no man doubt df°onso1-
1 • • n 1 . . Phllos.
but that every thing is well done, because the world is ruled
by so good a guide," as transgresseth not his own law ; than
which, nothing can be more absolute, perfect, and just. The
law whereby he worketh, is eternal, and therefore can have
no show or colour of mutability. For which cause, a part
of that law being opened in the promises which God hath
made (because his promises are nothing else but declara
tions what God will do for the good of men) touching those
promises the apostle hath witnessed, that God may as pos- 2 Tim.
sibly deny himself, and not be God, as fail to perform them, „• 33-
And concerning the counsel of God, he termeth- it likewise vi. 17.
a thing unchangeable ; the counsel of God, and that law of
God, whereof now we speak, being one. Nor is the freedom
of the will of God any whit abated, let, or hindered, by means
of this ; because the imposition of this law upon himself, is
his own free and voluntary act. This law therefore we mayj
name eternal, being that order which God before all ages ';
hath set down with himself for himself to do all things by. J
3. I am not ignorant, that by law eternal, the learned for The law
the most part do understand the order, not which God hath ™ai'£i agents
eternally purposed himself in all his works to observe, but nave given
rather that, which with himself he hath set down as expedient_serve) and
to be kept by all his creatures, according to the several con- their neces-
ditions wherewith he hath endued them. They who thus are „er of
accustomed to speak, apply the name of law unto that only keePins »*•
rule of working, which superior authority imposeth ; where
as we somewhat more enlarging the sense thereof, term any
kind of rule or canon, whereby actions are framed, a law.
Now that law, which, as it is laid up in the bosom of GodT^
they call eternal, receiveth, according unto the different kind
of things which are subject unto it, different and sundry
kinds of names. That part of it which ordereth natural agents,
we call usually nature's law ; that which angels do clearly
behold, and without any answering observe, is a law celes-

128 ECCLESIASTICAL POLITY.
tial and heavenly ; the law of reason, that which bindeth
creatures reasonable in this world, and with which by reason
they most plainly perceive themselves bound ; that which
bindeth them, and is not known but by special revelation from
God, Divine law. Human law, that which out of the law,
either of reason or of God, men probably gathering to be ex
pedient they make it a law. All things therefore, which are
as they ought to be, are conformed unto this second law eter
nal ; and even those things which to this eternal law are not
conformable, are notwithstanding in some sort ordered by the
first eternal law. For what good or evil is there under the
sun ; what action correspondent or repugnant unto the law
which God hath imposed upon his creatures, but in, or upon
it, God doth work according to the law which himself hath
eternally purposed to keep ; that is to say, the first eternal
law ? So that a twofold law eternal being thus made, it is not
hard to conceive how they both take place in all things.*1
Wherefore to come to the law of nature, albeit thereby we
sometimes mean that manner of working which God hath set
for each created thing to keep; yet forasmuch as those things
are termed most properly natural agents, which keep the law
of their kind unwittingly, as the heavens and elements ofthe
world, which can do no otherwise than they do ; and foras
much as we give unto intellectual natures, the name of volun
tary agents, that so we may distinguish them frqm the other;
expedient it will be, that we sever the law of nature observed
iby the one, from that which the other is tied unto. Touching
the former, their strict keeping of one tenure, statute, and
law, is spoken of by all, but hath in it more than men have as
yet attained to know, or perhaps ever shall attain, seeing the
travail of wading herein is given of God to the sons of men ;
that perceiving how much the least thing in the world hath
in it more than the wisest are able to reach unto, they may
d Id omne, quod in rebus creatis fit, est materia legis seterna?. Th. 1. 1, 2. q. 93.
art. 4 — 6. Nullo modo aliquid legibus summi creatoris ordinationiqua subtra-
liitur, a quo pax universitatis administratur. August, de Civit. Dei, lib. xix. cap. 22.
Immo et peccatum, quatenus a deo juste permit titur, cadit in legem seternam. Etiam
legi reternae subjicitur peccatum ; quatenus voluntaria legis transgressio poenale quod-
dam iucommodura animae inserit, juxta illud Augnstini, Jussisti Domiue, et sic est,
ut poena sua sibi sit omnis animus inordinatns. Confes. lib. i. cap. 12. Nee male
scholastic!. Qnemadinodum, inquiunt, videmus res naturales oontingentes, hoo ipso
quod a fine particnlari sao, atque adeo a lege seterua exorbitant, in eandem legem
seternam incidere, quatenus consequuntur alium finem a lege etiam sterna ipsis iu
casu particular! constitutnm : sic verisimile est, homines, etiam cum peccant, et des-
ciscunt a lege aster na ut praecipiente, reincidere in ordiuem aeternao legis ut punientis.

BOOK I. 129
by this means learn humility. Moses, in describing the work
of creation, attributeth speech unto God : " God said, Let
there be light: let there be a firmament : let the waters under
the heavens be gathered together into one place : let the earth
bring forth : let there be lights in the firmament of heaven."
Was this only the intent of Moses, to signify the infinite great
ness of God's power, by the easiness of his accomplishing
such effects, without travail, pain, or labour ? Surely, it seem
eth that Moses had herein, besides this, a farther purpose,
namely, first, to teach that God did not work as a necessary^
but a voluntary agent, intending beforehand, and decreeing '
with himself, that which did outwardly proceed from him.J
Secondly, to shew that God did then institute a law natural
to be observed by creatures ; and therefore, according to the
manner of laws, the institution thereof is described, as being
established by solemn injunction. His commanding those
things to be which are, and to be in such sort as they are, to
keep that tenure and course which they do, importeth the es
tablishment of nature's law. The world's first creation, and
the preservation since of things created, what is it, but only so
far forth a manifestation by execution, what the eternal law
of God is concerning things natural ? And as it cometh to
pass in a kingdom rightly ordered, that after a law is once
published, it presently takes effect far and wide, all states
framing themselves thereunto ; even so let us think it fareth
in the natural course ofthe world : since the time that God did
first proclaim the edicts of his law upon it, heaven and earth
have hearkened unto his voice, and their labour hath been to do
his will : " he made a law for the rain ;" he gave his " decree
unto the sea, that the waters should not pass his command
ment." Now, if nature should intermit her course, and leave"!
altogether, though it were but for awhile, the observation of
her own laws ; if those principal and mother-elements of the
world, whereof all things in this lower world are made, should
lose the qualities which now they have ; if the frame of that
heavenly arch erected over our heads should loosen and dis
solve itself; if celestial spheres should forget their wonted
motions, and by irregular volubility turn themselves any way
as it might happen ; if the prince of the lights of heaven, Psalm
which now as a giant doth run his unwearied course, should, Xlx- 4~6,
as it were, through a languishing faintness, begin to stand, and
to rest himself; if the moon should wander from her beaten
VOL. I. k

130 ECCLESIASTICAL POLITY.
way, the times and seasons ofthe year blend themselvesby dis
ordered and confused mixture, the winds breathe out their last
gasp, the cloudsyieldno rain, the earth betlefeated of heavenly
influence, the fruits of the earth pine away, as children at the
withered breasts of their mother, no longer able to yield them
relief; what would become of man himself, whom these things
|do now all serve ? See we not plainly, that obedience of crea-
1 Tures unto the law of nature is the stay of the whole world ?
1 Notwithstanding, with nature it cometh sometimes to pass as
with art. Let Phidias have rude and obstinate stuff to oarve,
though his art do that it should, his work will lack that beau
ty which otherwise in fitter matter it might have had. He that
striketh an instrument with skill, may cause notwithstanding
a very unpleasant sound, if the string whereupon he striketh
chance to be incapable of harmony. In the matter whereof
Theophrast. things natural consist, that of Theophrastus takes place, IIoAu
inMetaph. T^ 0^x iwaKowov ov Si -SExo/«evov ^o t5. "Much of it is often
times such, as will by no means yield to receive that impres
sion which were best and most perfect." Which defect in the
matter of things natural, they who gave themselves unto the
contemplation of nature amongst the heathen, observed often;
but the true original cause thereof, Divine malediction, laid
for the sin of man upon these creatures, which God had made
for the use of man, this being an article of that saving truth
whieh God hath revealed unto his church, was above the reach
of their merely natural capacity and understanding. But
however, these swervings are now and then incident into
the course of nature ; nevertheless so constantly the laws
of nature are by natural agents observed, that no man de
nieth, but those things which nature worketh are wrought
either always, or for the most part, after one and the same
Arist. Rhet.f manner. If here it be demanded, what this is which keep-
i. cap. o9. ( ^ nature in obedience to her own law, we must have re
course to the higher law, whereof we have already spoken ;
and because all other laws do thereon depend, from thence
we must borrow so much as shall need for brief resolution
in this point. Although we are not of opinion therefore, as
some are, that nature in working hath before her certain ex
emplary .draughts or patterns, which subsisting in the bosom
of the Highest, and being thence discovered, she fixeth her
eye upon them, as travellers by sea upon the pole-star of the
world, and that according thereunto she guideth her hand

BOOK I. 131
to work by imitation : although we rather embrace the
oracle of Hippocrates,3 " That each thing, both in small and
in great, fulfilleth the task which destiny hath set down ;"
and concerning the manner of executing and fulfilling the
same, " what they do they know not, yet is it in show and
appearance, as though they did know what they do ; and the
truth is, they do not discern the things which they look
on:" nevertheless, forasmuch as the works of nature are no
less exact than if she did both behold and study how to
express some absolute shape or mirror always present before
her; yea, such her dexterity and skill appeareth, that no in- ,
tellectual creature in the world were able by capacity to do !
that which nature doth without capacity and knowledge;
it cannot be, but nature hath some director of infinite know-]
ledge to guide her in all her ways. Who is the guide of na- '
ture, but only the God of nature ? In him we live, move, and Acts
are. Those things which nature is said to do, are by Divine xv"* :
art performed, using nature as an instrument ; nor is there
any such art or knowledge Divine in nature herself work- v
ing, but in the guide of nature's work. Whereas therefore L <
things natural, which are not in the number of voluntary
agents (for of such only we now speak, and of no other), do so
necessarily observe their certain laws, that as long as they
keep those forms b which give them their being, they cannot
possiblybe apt or inclinable to do otherwise than they do ;
seeing the kinds of their operations are both constantly and \
exactly framed, according to the several ends for which they j
serve, they themselves in the meanwhile, though doing that !
which is fit, yet knowing neither what they do, nor why ; it
followeth, that all which they do in this sort proceedeth origin- ;
ally from some such agent, as knoweth, appointeth, holdeth
up, and even actually frameth, the same. The manner of this
Divine efficiency being far above us, we are no more able to
conceive by our reason, than creatures unreasonable by their
sense, are able to apprehend after what manner we dispose
and order the course of our affairs. Only thus much is dis
cerned, that the natural generation and process of all things
receiveth order of proceeding from the settled stability of
a Ttiv ireTrpwiAWW /xoignv tKaa-rov sn-ff\ne.M, *a* wt to f/,£i%w aal iisi to [xetov. o •ffpatra-wa-fy
ovk offiacriv, o H tt^a.craima-1, 5oje£oi/<nv elSivat, tial a fj.lv ogoVf oil yivaHrxoun.
b Form in other creatures is a thing proportionable unto the .soul in living crea
tures. Sensible it is not, nor otherwise discernible than only by effects. According
to the diversity of inward forms, things of the world are distinguished into their
kinds.
k2

132 ECCLESIASTICAL POLITY.
Divine understanding. This appointeth unto them their
kinds of working; the disposition whereof, in the purity of
God's own knowledge and will, is rightly termed by the
name of Providence. The same being referred unto the things
themselves, here disposed by it, was wont by the ancients to
be called natural destiny. That law, the performance where
of we behold in things natural, is as it were an authentical,
or an original draught, written in the bosom of God himself;
whose Spirit being to execute the same, useth every particular
nature, every mere natural agent, only as an instrument created
at the beginning, and ever since the beginning used to work
his own will and pleasure withal.3 Nature therefore is nothing
[else but God's instrument; in the course whereof, Dionysius
perceiving some sudden disturbance, is said to have cried
out, " Aut Deus naturae patitur, aut mundi machina dissolvi-
tur :" either God doth suffer impediment, and is by a greater
than himself hindered ; or if that be impossible, then hath he
determined to make a present dissolution ofthe world; the
execution of that law beginning now to stand still, without
which the world cannot stand. This workman, whose ser
vitor nature is, being in truth but only one, the heathens
imagining to be more, gave him in the sky the name of Ju
piter ; in the air the name of Juno ; in the water the name of
Neptune ; in the earth the name of Vesta, and sometimes of
Ceres ; the name of Apollo in the sun ; in the moon the name
of Diana ; the name of iEolus, and divers others, in the
winds ; and to conclude, even so many guides of nature they
dreamed of, as they saw there were kinds of things natural
in the world. These they honoured, as having power to
work or cease accordingly as men deserved of them : but
unto us, there is one only guide of all agents natural, and he
both the Creator and the worker of all in all, alone to be
blessed, adored, and honoured, by all for ever. That which
hitherto hath been spoken, concerneth natural agents con
sidered in themselves : but we must farther remember also
-(which thing to touch, in a word, shall suffice), that as in this
respect they have their law, which law directeth them in the
means whereby they tend to their own perfection ; so like
wise another law there is, which toucheth them as they are
" Vide Tho. in Compend. Theol. cap. 3. Omne quod movetnr ab aliquo, estqnasi
instrumentum qnoddam primi movenlis. Ridiculum est autem, etiam apud indoctos,
ponere, instrumentum moveri non ab aliquo principali agente.

BOOK I. 133
sociable parts united into one body : a law which bindeth
them each to serve unto others' good, and all to prefer the
good of the whole, before whatsoever their own particular,
as we plainly see they do, when things natural in that regard,
forget their ordinary natural wont : that which is heavy,
mounting sometimes upwards of its own accord, and for-T
saking the centre of the earth which to itself is most natural, ** &•#&
even as if it did hear itself commanded to let go the good it \,»,}h;
privately wisheth, and to relieve the present distress of na- /i:i-i
ture in common.
4. But now that we may lift up our eyes (as it were) from The law
the footstool to the throne of God, and leaving these natural g^do™'
consider a little the state of heavenly and ,Divinjt_creaturgs : work by.
touching angels, which are spirits immaterial and intellectual, J"s- ci.v-4-
the glorious inhabitants of those sacred palaces, where no- Ephes.
thing but light and blessed immortality, no shadow of1"-10-
matter for tears, discontentments, griefs, and uncomfortable
passions, to work upon, but all joy, tranquillity, and peace,
even for ever and ever, doth dwell ; as in number and order Dan.
they are huge, mighty, and royal armies, so likewise in per- ^'att '
fection of obedience unto that law, which the Highest, whom x*vi. 53.
they adore, love, and imitate, hath imposed upon them. Such x-f j^
observants they are thereof, that our Saviour himself being Luke
to set down the perfect idea of that which we are to pray
and wish for on earth, did not teach to pray or wish' for more,
than only that here it might be with us, as with them it is in Matt.
heaven. God, which moveth mere natural agents as an effi-\T1'
cient only, doth otherwise move intellectual creatures, and es
pecially his holy angels : for beholding the face of God, in ad- xv;-j 10
miration of so great excellency, they all adore him ; and being
rapt with the love of his beauty, they cleave inseparably
for ever unto him. Desire to resemble him in goodness, maketh Psa||n xci.
. . 11, 12.
them unweariable and even unsatiable in their longing, to do Luke
by all means all manner of good unto all the creatures of God, "•."•
but especially unto the children of men. In the countenance of i. 14.
whose nature looking downward, they behold themselves be- Act„s
neath themselves ; even as upward in God, beneath whom Dan.
themselves are, they see that character which is no where ^ j53,
but in themselves and us resembled. Thus far even the pai--i.viii. 10.

r. *'<

nims have approached ; thus far have they seen into the •
doings of the angels of God ; Orpheus confessing, that the
fiery throne of God is attended on by those most industrious

an. 10.

134 ECCLESIASTICAL POLITY.
angels, careful how all things are performed amongst men ; a
and the mirror of human wisdom plainly teaching, that God
moveth angels, even as that thing doth stir man's heart,
Job which is thereunto presented amiable. Angelical actions
Malt'1' 7' maY therefore be reduced unto these three general kinds :
xviii. 10. First, most delectable love arising from the visible apprehen-
Txiviii. 2. slon °f tne Purity, gl°ry> an(i beauty of God invisible, sav-
Heb.i. 6. ing only unto spirits that are pure:b Secondly, adoration
sa. vi. . groun(je(j Up0n the evidence of the greatness of God, on
whom they see how all things depend : Thirdly, imitation,
bred by the presence of ms exemplary goodness, who ceaseth
not before them daily to fill heaven and earth with the rich
treasures of most free and undeserved grace. Of angels, we
are not to consider only what they are and do, in regard of
their own being, but that also which concerneth them as they
are linked into a kind of corporation amongst themselves,
and of society or fellowship with men. Consider angers,
each of them severally in himself, and their law is that
Psal. which the prophet David mentioneth, "all ye his angels
cxlviii.2. praise him." Consider the angels of God associated; and
is. ' their law is that which disposeth them as an army, one in
Matt. order and degree above another. Consider finally the an-
xxvi. 53. . -.
Heb. xii. gels as having with us that communion which the Apostle
^2- to the Hebrews noteth ; and in regard whereof, angels have
xxii. '9. not disdained to profess themselves our fellow-servants ;
from hence there springeth up a third law, which bindeth them
to works of ministerial employment. Every of which their
2Pet.ii.4. several functions are by them performed with joy. A part
u e ' of the angels of God notwithstanding (we know) have falLn,
and that their fall hath been through the voluntary breach
of that law, which did require at their hands continuance in
the exercise of their high and admirable virtue. Impossible
it was, that ever their will should change or incline to. remit
any part of their duty, without some object having force to
avert their conceit from God, and to draw it another way ;
and that before they attained that high perfection of bliss,
wherein now the elect angels are, without possibility of
falling. Of any thing more than of God, they could not by
any means like, as long as whatsoever they knew besides
a Tw Se &gOVW TTUgOEVTt 7mgtt:TTa0-(V <ffo\V[J.0%8oi
"Ayyfrot, ota-i juijUnAE, (SgoTOis 015 Travra TEXEtrai. Arist. Metaph. xii. cap. 7.
b This is intimated wheresoever we find them termed " tbe sons of God," as Job i. 6.
and xxxviii. 7.

BOOK I. 135
God, they apprehended it not in itself, without dependency
upon God ; because so long, God must needs seem infinitely
better than any thing which they so could apprehend. Things
beneath them, could not in such sort be presented unto their
eyes,, but that therein they must needs see always, how those
things did depend on ,God. It seemeth therefore, that there
was no other way for angels to sin, but by reflex of their un- / fij' ''
derstanding upon themselves; when being held with admi- aw/.r,
ration of their own sublimity and honour, the memory of ,,j -¦¦'." ¦ ¦-
their subordination unto God, and their dependency on him,
was drowned in this conceit; whereupon their adoration,
love, and imitation of God, could not choose but be also
interrupted. The fall of angels therefore jro^rjride ; since J°to> j
their fall, their practices have been clean contrary unto those ± p'et. ' \
before mentioned : for being dispersed, some in the air, '• 8-
some on the earth, some in the water, some amongst the ix. x\.
minerals, dens, and caves, that are under the earth ; they £en-
have, by all means, laboured to effect a universal rebellion t chr.
against the laws, and as far as in them lieth, utter destruc- ^xl-.1i
tion ofthe works, of God. These wicked spirits the hea- ana ii. j.
thens honoured instead of gods, both generally under the J°hn
name of dii inferii, gods infernal ; and particularly, some in Acts
oracles, some in idols, some as household gods, some as \- 3-
. . .... Apoc.
nymphs : in a word, no foul and wicked spirit which was xx. 8.
not one way or other honoured of men as God, till such
time as light appeared in the world, and dissolved the works
of the devil. Thus much therefore may suffice for angels^;
the next unto whom in degree are men. _-i_^— - -"
. 5. God alone excepted, who actually and everlastingly is, The law
whatsoever he may be, and which cannot hereafter be, that wher?bv
J ' ' man is in
which now he is not ; all other things besides are somewhat his actions
in possibility, which as yet they are not in act. And for this f^6;0^*.0
cause there is in all things an appetite or desire, , whereby tion of
they incline to something which they may be ; and when Go ¦
they are it, they shall be perfecter than now they are. All j
which perfections are contained under the general name of ;
goodness. £And because there is not in the world any thing
whereby another may not some way be made the perfecterj v
therefore all things that are, are goodj a Again, sith there
can be no goodness desired, which proceedeth not from God
himself, as from the supreme cause of all things ; and every
• Iii.no. ykf lusmv opyirai, Arist. de An. lib. i. cap. 4.

136 ECCLESIASTICAL POLITY.
^«*«effect doth after a sort contain, at leastwise resemble, the
ti- the cause from which it proceedeth : all things in the world
are said in some sort to seek the Highest, and to covet more
or less the participation of God himself; yet this doth no
where so much appear, as it doth in man, because there are
so many kinds of perfections which man seeketh. The first
/ degree of goodness is, that general perfection which all
things do seek, in desiring the continuance of their being ;
all things therefore coveting, as much as may be, to be like
unto God in being ever, that which cannot hereunto attain
personally, doth seek to continue itself another way ; that is,
by offspring and propagation. The next degree of goodness
is, that which each thing coveteth, by affecting resemblance
with God, in the constancy and excellency of those opera
tions which belong unto their kind. The immutability of
God they strive unto, by working either always, or for the
most part, after one and the same manner ; his absolute ex
actness they imitate, by tending unto that which is most ex
quisite in every particular. Hence have arisen a number of
axioms in philosophy, a shewing, " how the works of nature
do always aim at that which cannot be bettered." These
two kinds of goodness rehearsed, are so nearly united to the
things themselves which desire them, that we scarcely per
ceive the appetite to stir in reaching forth her hand towards
them. But the desire of those perfections which grow ex
ternally is more apparent, especially of such as are not ex
pressly desired, unless they be first known, or such as are
not for any other cause than for knowledge itself desired.
jConcerning perfections in this kind, that by proceeding in
I the knowledge of truth, and by growing in the exercise of
Matt, [virtue, man, amongst the creatures of this inferior world, as-
g'*8' Ipireth to the greatest conformity with God. This is not
vii. 27. only known unto us, whom he himself hath so instructed, but
even they do acknowledge, who amongst men are not judged
the nearest unto him. With Plato, what one thing more
usual, than to excite men unto love of wisdom, by shewing, how
much wise men are thereby exalted above men ; how know
ledge doth raise them up into heaven ; how it maketh them,
though not gods, yet as gods, high, admirable, and Divine?
And Mercurius Trismegistus speaking of the virtues of a right-
a 'Ev to"c <puff*i Se™ to ^eAtiov, lav 1v5e"^mt*i uita^iv ,uaXXov h <£yo-ij ctEt Troiei' t£»
ev$6"£0j««W to SeXtio-tov. Arist. 2. de ccel, cap. 5.

BOOK I. 137
eous soul, a " Such spirits (saith he) are never cloyed with
praising and speaking well of all men, with doing good unto
every one by word and deed, because they study to frame
themselves according to the patternoi the Father ofspirits."
6. In the matter of knowledge, there is between the an- Men's first
gels of God, and the children of men, this difference ; Angels ^grow"!^
alreadyhavefull and complete knowledge in the highest degree the know-
,,- , •^"»j;.a»*>«^~~T^y*^L^^ °""; ledge of
that can be imparted unto them : men, it we view them, in that law
their spring, are at the first without understanding or know- wmch they
ledgejSall. NevefthelelsTTronvtliis utter vacuity they grow serve. Vide
by degrees, till they come at length to be even as the angels Isa- T"- 16,
themselves are. That which agreeth to the one now, the
other shall attain unto in the end ; they are not so far dis
joined and severed, but that they come at length to meet.
The soul of man being therefore at the first as a book, where
in nothing is, and yet all things may be imprinted ; we are
to search-by what steps and degrees it riseth unto perfection
of knowledge. Unto that which hath been already set down
concerning natural agents, this we must add, that albeit
therein we have comprised, as well creatures living, as void
of life, if they be in degree of nature beneath men ; never
theless, a difference we must observe between those natural
agents that work altogether unwittingly, and those which
have, though weak, yet some understanding what they do,
as fishes, fowls, and beasts, have. Beasts are in sensible ca
pacity as ripe even as men themselves, perhaps more ripe.
For as stones, though in dignity of nature inferior unto
plants, yet exceed them in firmness of strength, or durability
of being ; and plants, though beneath the excellency of crea
tures endued with sense, yet exceed them in the faculty of
vegetation, and of fertility : so beasts, though otherwise be
hind men, may notwithstanding in actions of sense and fancy
go beyond them ; because the endeavours of nature, when it
hath a higher perfection to seek, are in lower the more re
miss, not esteeming thereof so much as those things do,
which have no better proposed unto them. The soul of man
therefore, being capable of a more Divine perfection, hath
(besides the faculties of growing unto sensible knowledge,
which is common unto us with beasts) a farther ability,
whereof in them there is no show at all, the ability of reach-
1 'H 5e towutd ^"X^ ""P0" ouJeWte E"£EI, ti/J-Voucra , Eutf^oDVa te wavra; av&pooVsuj,
xai \6yns K'at fyyoiq TTiivrag Euvcitturra, fj.tfAov(ji,£im aurn? tov ita-ri^a.

138 ECCLESIASTICAL POLITY.
V1, ing higher than unto sensible things.- Till we grow to some
ripeness of years, the soul of man doth only store itself with
conceits of things of inferior or more open quality, which
afterward do serve as instruments unto that which is greater;
in the meanwhile, above the reach of meaner creatures it
ascendeth not. When once it comprehendeth any thing
above this, as the differences of time, affirmations, negations,
and contradiction in speech, we then count it to have some
use of natural reason : whereunto, if afterward there might
, be added the right helps of true art and learning (which helps,
I must plainly confess, this age of the world, carrying the
name of a learned age, doth neither much know, nor greatly
i regard) there would undoubtedly be almost as great differ
ence in maturity of judgment between men therewith inured,
and that which now men are, as between men that are now,
and innocents. Which speech, if any condemn, as being
over hyperbolical, let them consider but this one thing : no
art is at the first finding out so perfect as industry may after
Anstote- .make it ; yet the very first man that to any purpose knew
demon- the way we speak of, and followed it, hath alone thereby per-
stration. formeci morej vely near, in all parts of natural knowledge,
Ramistry. £hari sithence in any one part thereof the whole world besides
hath done. In the poverty of that other new devised aid,
two things there are notwithstanding singular. Of marvel
lous quick dispatch it is, and doth shew them that have it as
much almost in three days as if it had dwelt threescore years
7 with them. Again, because the curiosity of man's wit doth
*""'-' ' many times with peril wade farther in the search of things
than were convenient ; the same is thereby restrained unto
such generalities as every where offering themselves are ap
parent unto men of the weakest conceit that need be : so as
following the rules and precepts thereof, we may find it to
be an art which teacheth the way of speedy discourse, andre-
» P. straineth the mind of man that it may not wax overwise. Edu-
ku+hm i cation and instruction are the means, the one by use, the other
,,, . ¦-;.- r' by precept, to make our natural faculty of reason both the
. , better and the sooner able to judge rightly between truth and
error, good and evil. But at what time a man may be said
to have attained so far forth the use of reason as sufficeth
a *0 Se avflpwTroff Etc Toy ovgavov civa(2alv&i, u.al juETgEi' avrov, nal oTSe ffoia fAsv ec-tiv ctuToo
&4i^a, itota Se TaTTEiva, xttt t* aXha ttavra. <*K§ij3ijff [/.avQavu. Kat to waVToov /casT^ov, ouSe
tSv yrn xaTKMwiov ava> yivnra. Merc. Tris.

BOOK I. 139
to make him capable of those laws whereby he is then bound
to guide his actions ; this is a great deal more easy for com
mon sense to discern, than for any man by skill and learn
ing to determine ; even as it is not in philosophers, who best
know the nature both of fire and gold, to teach what degree
ofthe one will serve to purify the other, so well as the arti-
zan (which doth this by fire) discerneth by sense when the
fire hath that degree of heat which sufEceth for his purpose.
7. By reason man attaineth unto the knowledge of things Of man's
that are, and are not sensible ; it resteth therefore, that we ^the^hht
search how man attaineth unto the knowledge of such things that laws
unsensible, as are to be known that they may be done. See- areamla°(J,e
ing then that nothing can move unless there be some end, to guide.
the desire whereof provoketh unto motion; how should that
Divine power of the soul, " that spirit of our mind," as the Eph.
¦ • • iv 23
Apostle termeth it, ever stir itself unto action, unless it have
also the like spur? The end for which we are moved to work,
is sometimes the goodness which we conceive of the very
working itself, without any farther respect at all ; and the
cause that procureth action is the mere desire of action, no
other good besides being thereby intended. Of certain turbu
lent wits it is said, " Illis quieta movere magna mercesvideba- Sailust.
tur : — they thought the very disturbance of things established
a hire sufficient to set them on woik." Sometimes that which
we do is referred to a farther end, without the desire whereof
we would leave the same undone ; as in their actions that Ma,t-
gave alms, to purchase thereby the praise of men. Man int "
perfection of nature being made according to the likeness of)
his Maker, resembleth him also in the manner of working; :
so that whatsoever we work as men, the same we do wittingly j
work and freely : neither are we according to the manner of .
natural agents any way so tied, but that it is in our power to ;
leave the things we do undone. The good which either is,
gotten by doing, or which consisteth in the very doing itself, v v
causeth not action, unless apprehending it as good we so like
and desire it. That we do unto any such end, the same we
choose and prefer before the leaving of it undone. Choice
thereis not, unless the thingwetakebe so in our power that we
might have refused and left it. If fire consume the stubble,
it chooseth not so to do, because the nature thereof is such
that it can do no other. To choose, is to will one thing be
fore another ; and to will, is to bend our souls to the having

140 ECCLESIASTICAL POLITY.
fordoing of that which they see to be good. Goodness is
seen with the eye of the understanding, and the light of that
eye is reason. So that two principal fountains there are of
human action, knowledge and will ; which will, in things
tending towards any end, is termed choice. Concerning
mx'ip knowledge, " Behold (saith Moses), I have set before you
this day good' and evil, life and death." Concerning will,
he addeth immediately, " Choose life ;" that is to say, the
'¦¦ things that tend unto life, them choose. But of one thing
* we must have special care, as being a matter of no small mo
ment, and that is, how the will, properly and strictly taken,
as it is of things which are referred unto the end that man
desireth, differeth greatly from that inferior natural desire
which we call appetite. The object of appetite is whatsoever
sensible good may be wished for ; the object of will is that
good which reason doth lead us to seek. Affections, as joy,
and grief, and fear, and anger, with such-like, being as it
were the sundry fashions and forms of appetite, can neither
rise at the conceit of a thing indifferent, nor yet choose but
rise at the sight of some things. Wherefore it is not altoge
ther in our power whether we will be stirred with affections,
or no : whereas actions which issue from the disposition of
the will, are in the power thereof to be performed or stayed.
Finally, appetite is the will's solicitor, and will is appetite's
controller ; what we covet according to the one, by the
other we often reject. Neither is any other desire termed pro
perly will, but that where reason and understanding, or the
Lshow of reason, prescribeth the thing desired. It may be there
fore a question, whether those operations of men are to be
counted voluntary, wherein that good which is sensible pro-
voketh appetite, and appetite causeth action, reason being
never called to counsel ; as when we eat or drink, and betake
ourselves unto rest, and such-like. The truth is, that such
actions in men having attained to the use of reason, are volun
tary : for as the authority of higher powers, hath force even
in those things which are done without their privity, and are
of so mean reckoning that to acquaint them therewith it
needeth not ; in like sort, voluntarily we are said to do that
also, which the will, if it listeth, might hinder from being
done, although about the doing thereof we do not expressly
use our reason or understanding, and so immediately apply
our wills thereunto. In cases .therefore of such facility, the

BOOK I. 141
will must yield her assent, as it were with a kind of silence,
by not dissenting ; in which respect her force is not so ap
parent as in express mandates or prohibitions, especially
upon advice and consultation going before. Where under-f
standing therefore needeth, in those things reason is the di
rector of man's will, by discovering in action what is good.
For the laws of well-doing are the dictates of right reasonj
Children which are not as yet come unto those years whereat
they may have; again, innocents which are excluded by
natural defect from ever having j thirdly, madmen, which
for the present cannot possibly have the use of right reason
to guide themselves, have for their guide the reason that
guideth other men, which are tutors over them to seek and to
procure their good for them. In the rest there is that light <
of reason, whereby good may be known from evil ; and which
discovering the same rightly is termed right. The will, not- J
withstanding, doth not incline to have or do that which rea-"
son teacheth to be good, unless the same do also teach it to
be possible. For albeit the appetite, being more general,
may wish any thing which seemeth good, be it never so im
possible ; yet for such things the reasonable will of man doth
never seek. Let reason teach impossibility in any thing,
and the will of man doth let it go ; a thing impossible it doth
not affect, the impossibility thereof being manifest." There-)
is in the will of man naturally that freedom, whereby it is '
apt to take or refuse any particular object whatsoever being
presented unto it. Whereupon it followeth, that there is no_J
particular object so good but it may have the show of some
difficulty or unpleasant quality annexed to it, in respect
whereof, the will may shrink and decline it ; contrariwise
(for so things are blended) there is no particular evil which hath
not some appearance of goodness whereby to insinuate itself.
Forevil, as evil, cannot be desired ;b if that be desired whichis
evil, the cause is the goodness which is, or seemeth to be, join
ed with it. Goodness doth not move by being, but by being
apparent ; and therefore many things are neglected which are
most precious, only because the value of them lieth hid.
Sensible goodness is most apparent, near, and present, which
causeth the appetite to be therewith strongly provoked. Now
a O mihi prasteritos referat si Jupiter annos!
b El Se t($ Iwt xaxiav oojcaS!; TTcaoTov fx.lv ov% if Itrl Haitlav alrhv 6ffA,*)tni, «AX' ws lit
ayaQov. Paulo post : 'ASvvarov yap opf/.av lm nana. ^ot/Xo^tEwv eyjtv avra, ours iKirih
ayaQov, oute -piffui juEi£w°; Kauai}. Alcin.de Dog. Plat.

It*

142 ECCLESIASTICAL POLITY.
pursuit and refusal in the will do follow, the one the affirma
tion, the other the negation of goodness, which the under
standing apprehendeth, grounding itself upon sense, unless
some higher reason do chance to teach the contrary. And
if reason have taught it rightly to be good, yet not so appa
rently that the mind receiveth it with utter impossibility of
being otherwise, still there is place left for the will to take
or leave. Whereas therefore amongst so many things as are
to be done there are so few, the goodness whereof reason
in such sort doth or easily can discover, we are not to mar
vel at the choice of evil even then when the contrary is pro
bably known. Hereby it cometh to pass, that custom, inuring
the mind by long practice, and so leaving there a sensible
impression, prevaileth more than reasonable persuasion what
way soever. Reason therefore may rightly discern the thing
which is good, and yet the will of man not incline itself there
unto as oft as the prejudice of sensible experience doth over-
psway. Nor let any man think, that this doth make any thing
for the just excuse of iniquity : for there was never sin com
mitted wherein a less good was not preferred before a greater,
and that wilfully ; which cannot be done without the singu
lar disgrace of nature, and the utter disturbance of that Di
vine order, whereby the pre-eminence of chiefest acceptation
is by the best things worthily challenged. There is not that
good which concerneth us, but it hath evidence enough for
itself if reason were diligent to search it out. Through the
neglect thereof, abused we are with the show of that which
is not ; sometimes the subtilty of Satan inveigling us, as it
2 Cor. <Jicl Eye ; sometimes the hastiness of our wills preventing
the more considerate advice of sound reason, as in the apo-
I"Jke sties, when they no sooner saw what they liked not, but they
forthwith were desirous for fire from heaven ; sometimes the
very custom of evil making the heart obdurate against what
soever instructions to the contrary, as in them over whom
Matt, our Saviour spake weeping, " O Jerusalem, how often, and
thou wouldest not !" Still therefore that wherewith we stand
*^>- blameable, and can no way excuse it, is, that in doing evil we
prefer a less good before a greater, the greatness whereof is
Lby reason investigable and may be known. The search of
knowledge is a thing painful ; and the painfulness of know
ledge is that which maketh the will so hardly inclinable
thereunto. The root hereof is Divine malediction ; where-

BOOK I. 143
by the instruments a being weakened wherewithal the soul
(especially in reasoning) doth work, it preferreth rest in igno
rance before wearisome labour to know. For a spur of dili
gence therefore, we have a natural thirst after knowledge in
grafted in us. But by reason of that original weakness in
the instruments, without which the understanding part is not
able in this world by discourse to work, the very conceit of
painfulness is as a bridle to stay us. For which cause the Eph. v. 14.
apostle, who knew right well that the weariness of the flesh !Ie1b- *"'
is a heavy clog to the will, striketh mightily upon this key, 1 Cor.
" Awake thou that sleepest, cast off all which presseth down ; pT1"^3-'- 4
watch, labour, strive to go forward, and to grow in know- Luke xiii.
ledge." u'
8- Wherefore to return to our former intent of discovering thejof the na-
natural way, whereby rules have been found out concerning foa\nT'oa0t
that goodness wherewith the will of man ought to be moved laws by
in human actions ; as every thing natur,ally_anjcL necessarily g™a°QtIle
dothjlesire^thejatmost good and greatest perfection, whereof will nnto
nature hath made it capable, even so man. Our felicity there--JSg0,0(j1-c '
fore being the object and accomplishment of our desire, we
cannot choose but wish and covet it. All particular things
which are subject unto action, the will doth so far forth in
cline unto, as reason judgeth them the better for us, and con
sequently the more available to our bliss. If reason err, we
fall into evil, and are so far forth deprived of the general per
fection we seek. Seeing therefore, that for the framing of
men's actions the knowledge of good from evil is necessary,
it only resteth, that we search how this may be had. Neither
must we suppose that there needeth one rule to know the
good, and another the evil by. b For he that knoweth what is
straight, doth even thereby discern what is crooked, because
the absence of straightness in bodies capable thereof is crook
edness. Goodness in actions is like unto straightness ; where
fore that which is done well, we term right. For as the straight
way is most acceptable to him that travelleth, because by it
he cometh soonest to his journey's end ; so in action, that
which doth lie the evenest between us and the end we de-
* " A corruptible body is heavy unto the soul, and the earthly mansion keepeth
down the mind that is full of cares. And hardly can we discern the things that are
upon earth, and with great labour find we out tbe things which are before us.
Who then can seek out the things that are in heaven ?" Sap. ix. 15.
b Too svSeX xat aijTO jtttt to x«jW7ruXoy yvwo-xauw KgtTijf yfy aptyoTv o jtavcov. Arist. de
An. lib. i.

144 ECCLESIASTICAL POLITY.
sire, must needs be the fittest for our use. Besides which
fitness for use, there is also in rectitude, beauty ; as contrari
wise in obliquity, deformity. And that which is good in the
actions of men, doth not only delight as profitable, but as
amiable also. In which consideration the Grecians most di-
Ka\txa- vinely have given to the active perfection of men a name ex-
3 pressing both beauty and goodness ; because goodness in
ordinary speech is for the most part applied only to that
which is beneficial. But we in the name of goodness, do here
imply both. And of discerning goodness, there are but these
two ways ; the one, the knowledge of the causes whereby it
is made such ; the other, the observation of those signs and
tokens, which being annexed always unto goodness, argue,
that where they are found, there also goodness is, although
we know not the cause by force whereof it is there. The for
mer of these is the most sure and infallible way, but so hard
that all shun it, and had rather walk as men do in the dark
by hap-hazard, than tread so long and intricate mazes for
knowledge' sake. As therefore physicians are many times
forced to leave such methods of curing as themselves know to
be the fittest, and being overruled by their patients' impa-
tiency are fain to try the best they can, in taking that way of
cure which the cured will yield unto ; in like sort, consider
ing how the case doth stand with this present age full of
tongue and weak of brain, behold we yield to the stream
thereof : into the causes of goodness we will not make any
curious or deep inquiry ; to touch them now and then it shall
be sufficient, when they are so near athand that easily they
may be conceived without any far removed discourse : that
way we are contented to prove, which being the worse in it
self, is notwithstanding now, by reason of common imbecil
ity, the fitter and likelier to be brooked. Signs and tokens
to know good by, are of sundry kinds ; some more certain,
and some less. The most certain token of evident goodness
is, if the general persuasion of all men do so account it. And
therefore a common received error is never utterly overthrown
till such times as we go from signs unto causes, and shew
some manifest root or fountain thereof common unto all,
whereby it may clearly appear how it hath come to pass that
so many have been overseen. In which case surmises and
slight probabilities will not serve, because the universal con
sent of men is the perfectest and strongest in this kind, which

BOOK I. 145
comprehendeth only the signs and tokens of goodness. Things
casual do vary, and that which a man doth but chance to
think well of, cannot still have the like hap. Wherefore al
though we know not the cause, yet thus much we may know,
that some necessary cause there is, whensoever the judg
ments of all men generally, or for the most part, run one and
the same way, especially in matters of that discourse : for of
things necessarily and naturally done, there is no more af
firmed but this, " They keep either always, or for the most
part, one tenure."'' The general and perpetual voice of men is
as the sentence of God himself : for that which all men
have, at all times learned, nature herself must needs have i
taught ;b and God being the author of nature, her voice is but i
his instrument. By her, from him, we receive whatsoever in
such sort we learn. Infinite duties there are, the goodness j
whereof is by this rule sufficiently manifested, although we""\
had no other warrant besides to approve them. The apostle
St. Paul having speech concerning the heathen, saith of them,
" They are a law unto themselves." His meaning is, that by Rom.
force of the light of reason wherewith God illuminateth every ''• 14,
one which cometh into the world, men being enabled to know '
truth from falsehood, and good from evil, do thereby learn
in many things what the will of God is ; which will himself x
not revealing by any extraordinary means unto them, but they
by natural discourse attaining the knowledge thereof, seem
the makers of those laws which indeed are his, and they but
only the finders of them out. A law therefore generally .
taken is a directive rule unto goodness of operation. The rulej
of Divine operations outward, is the definitive appointment of
God's own wisdom set down within himself: The rule of na-^j
tural agents that work by simple necessity, is the determina- ;
tion of the wisdom of God, known to God himself the prin
cipal director of them, but not to them that are directed to
execute the same. The rule of natural agents which work
after a sort of their own accord, as the beasts do, is the judg-
a *H as) h wc liii to oro\v iwo-ayToj£ diro@aivsi. Arist, Rhet. I. i. c. 39.
b Non potest error contingere, ubi omnes idem opinantur. Monticat. in 1. Polit.
Quicquid in omnibus individuis unius specie! communiter inest, id causam commu-
nem habeat oporlet, quae est eorum individuoruin species et natura. Idem. Quod a
tola aliqua specie fit, universalis particularisque natura? fit instinctu. Ficin. de Christ.
Rel. Si proficere cupis, primo firme id verum puta, quod sana mens omnium bomi-
num attestatur. Cusa in Compend. cap. 1. Non licet naturale universaleque ho-
minum judicium falsum vanumque existimare. Teles. "O ya? wacri Soke", toCto itvai
-pafxiv. 'o Se dvaiguv ravrw rm •jrio-nv, oil itavv one-TOTSgei ipE?. Arist. Eth. lib. x, cap. 2.
VOL. I. L

146 ECCLESIASTICAL POLITY.
ment of common sense or fancy concerning the sensible good
ness of those objects wherewith they are moved. The rule
of ghostly or immaterial natures, as spirits and angels, is
their intuitive intellectual judgment concerning the amiable
beauty and high goodness of that object which with unspeak
able joy and delight doth set them on work. The rule of vo
luntary agents on earth, is the sentence that reason giveth
concerning the goodness of those things which they are to
do. And the sentences which reason giveth are some more,
some less general, before it come to define in particular ac
tions what is good. The main principles of reason are in
themselves apparent : for to make nothing evident of itself
unto man's understanding, were to take away all possibility
Lgf knowing any thing. And herein that of Theophrastus is
true, "Th ey that seek a reason of all things do utterly overthrow
reason."3 In every kind of knowledge some such grounds
there are, as that being proposed the mind doth presently em
brace them as free from all possibility of error, clear and ma
nifest without proof. In which kind of axioms or principles
jnore general, are such as this, That the greater good, is to be
chosen before the less. If therefore it should be demanded,
what reason there is why the will of man, which doth necessa
rily shun harm, and covet whatsoever is pleasant and sweet,
should be commanded to count the pleasures of sin gall ; and
notwithstanding the bitter accidents wherewith virtuous ac
tions are compassed, yet still to rejoice and delight in them:
surely this could never stand with reason ; but that wisdom
thus prescribing groundeth her laws upon an infallible rule
of comparison, which is, that small difficulties, when exceed
ing great good is sure to ensue, and on the side momentary
benefits when the hurt whieh they draw after them is un
speakable, are not -<Jt all to be respected. This rule is the
ground whereupon the wisdom of the apostle buildeth a law
2 Cor. enjoining patience unto himself, " The present lightness of
our affliction worketh unto us, even with abundance upon
abundance, an eternal weight of glory ; while we look not on
the things which are seen, but on the things which are not
seen : for the things which are seen, are temporal ; but the
things which are not seen, are eternal :" therefore Christian
ity is to be embraced, whatsoever calamities in those times it
jwas accompanied withal. On the same ground our Saviour
a ' Aifavrw ^utowte; XoJ/ov, avaipoiio-i \6yov . Theoph. in Metaph,

BOOK I. 147
proveth the law most reasonable, that forbids those crimes
which men for gain's sake fall into. For a mart to win the Matt.
world, if it be with the loss of his soul, what benefit or good x"-26,
is it ? Axioms less general, yet so manifest that they need no
farther proof, are such as these, " God to be worshipped; pa
rents to be honoured ; others to be used by us, as we our
selves would be by them." Such things, as soon, they are
alleged, all men acknowledge to be good ; they require no
proof or farther discourse to be assured of their goodness.
Notwithstanding whatsoever such principle there is, it was at
the first found out by discourse, and drawn from out of the very
bowels of heaven and earth. For we are to note, that things
in the world are to us discernible, not only so far forth as
serveth for our vital preservation, but farther also in a two
fold higher respect. For, first, if all other uses were utterly )
taken away ; yet the mind of man being by nature specula
tive and delighted with contemplation in itself, they were to be
known even for mere knowledge and understanding's sake.
Yea, farther besides this, tbe knowledge of every the least
thing in the world hath in it a second peculiar benefit unto
us, inasmuch as it serveth to minister rules, canons, and laws,
for men to direct those actions by, which we property term
human. This did the very heathens themselves obscurely in
sinuate, by making Themis, which we call jus or right, to be
the daughter of heaven and earth. We know things either as
they are in themselves, or as they are in mutual relation one
to another. The knowledge of that which man is in reference
unto himself, and other things in relation unto man, I may
justly term the mother of all those principles, which are as it
Were edicts, statutes, and decrees, in that law of nature,
whereby human actions are framed. First, therefore, having
observed that the best things, where they are not hindered, do
still produce the best operations (for which cause, where '
many things are to concur unto one effect, the best is in all
oongrttity of reason to guide the residue, that it prevailing
ttiost/ the work principally done by it may have greatest per
fection); when hereupon we come to observe in ourselves, of j
what excellency our souls are, in comparison of our bodies,
and the diviner part in relation unto the baser of our souls ;
seeing that all these concur in producing human actions, it
cannot be well, unless the chiefest do command and direct the Arist.
rest, the soul then ought to conduct the body ; and the spirit ™a£

kv

148 ECCLESIASTICAL POLITY.
of our minds the soul. This is, therefore, the first law, where-
. by the highest power ofthe mind requireth general obedience
¦jd the hands of all the rest concurring with it unto action.
(Touching the several grand mandates, which being imposed
by the understanding faculty of the ^mind must be obeyed
by the will of man, they are by the same method found out,
whether they import our duty towards God or towards man.
Touching the one, I may not here stand to open, by what
degrees of discourse the minds, even of mere natural men
have attained to know, not only that there is a God, but also
what power, force, wisdom, and other properties, that God
hath, and how all things depend on him. This being there
fore presupposed, from that known relation which God
hath unto us as unto children," and unto all good things as
unto effects, whereof himself is the principal cause,b these
axioms and laws natural concerning our duty have arisen,
" That in all things we go about, his aid is by prayer to
be craved :"c that he cannot- have sufficient honour done
unto him ; but the uttermost of that we can do to honour
him, we must ;"d which is in effect the same that we read,
Deut. " Thou shalt love the Lord thy God, with all thy heart, with
5- all thy soul, and with all thy mind ;" which law our Saviour
Matt, doth term " the first, and the great commandment."f Touch-
xxii. ing the next, which, as our Saviour addeth, is like unto this
(he meaneth in amplitude and largeness, inasmuch as it is
the root out of which all laws of duty to men ward have
grown, as out of the former all offices of religion towards
God), the like natural inducement hath brought men to know
that it is their duty no less to love others than themselves.
For seeing those things which are equal must needs all have
one measure ; if I cannot but wish to receive all good, even
as much at every man's hand as any man can wish unto
his own soul, how should I look to have any part of my de
sire herein satisfied, unless myself be careful to satisfy the
like desire which is undoubtedly in other men, we all being of
one and the same nature ? To have any thing offered them
repugnant to this desire, must needs in all respects grieve
them as much as me : so that if I do harm, I must look to
a OvSsio ©eoc Swrvouo avSpcoVotf. Plat, in Theaet.
b "oti yap 0eos ioKiX to aWiov wao-iv stvai xa! ap^fin;. Arist. Metaph. lib. i. cap. %
" 'AM', ii ZooxpaTE;, toSto j/e Se nav-reg, I'm Hal Kara. /3pa-^u a-aifposvvn; [Atriyovo-a,
J7ri wolo-ii op,c*n H.al ^wtjoti Kal fieyitov Wfaj/ftaTo;, Sew aei mv Kahove-t. Plat, in Tim.
'' Arist. Ethic, lib. viii. cap. ult.

vi

BOOK I. 149
suffer ; there being no reason that others should shew greater
measure of love to me, than they have by me shewed unto
them. My desire therefore to be loved of my equals in na
ture as much as possible may be, imposeth upon me a natural
duty of bearing to them-ward fully the like affection. From
which relation of equality between ourselves, and them that
are as ourselves, what several rules and canons natural rea
son hath drawn for direction of life no man is ignorant ; as
namely, " That because we would take no harm, we must
therefore do none ; that sith we would not be in any thing
extremely dealt with, we must ourselves avoid all extremity
in our dealings ; that from all violence and wrong we are
utterly to abstain,"3 with such-like ; which farther to wade in
would be tedious, and to our present purpose not altogether
so necessary, seeing that on these two general heads already
mentioned all other specialities are dependant.b Wherefore!
the natural measure whereby to judge our doings, is the sen
tence of reason determining and setting down what is good
to be done. Which sentence is either mandatory, shewing!
what must be done ; or else permissive, declaring only what
may be done ; or thirdly, admonitory, opening what is the
most convenient for us to do. The first taketh place where
the comparison doth stand altogether between doing and not
doing of one thing, which in itself is absolutely good or
evil ; as it had been for Joseph to yield or not to yield to the Gen.
impotent desire of his lewd mistress, the one evil, the other X!
good simply. The second is, when of divers things evil, all
being not evitable, we are permitted to take one ; which one,
saving only in case of so great urgency, were not otherwise
to be taken; as in the matter of divorce amongst the Jews. Maik
The last, when of divers things good, one is principal and *"
most eminent ; as in their act who sold their possessions and ^cts
laid the price at the apostles' feet ; which possessions they v. 4.
might have retained unto themselves without sin : again, in
the apostle St. Paul's own choice, to maintain himself by his 2 Thess.
own labour ; whereas in living by the church's maintenance,
as others did, there had been no offence committed. In
goodness therefore there is a latitude or extent, whereby it
a Quod quis in se approbat, in alio reprobare non posse. Lib. in areuam C. de
inof. test. — Quod quisque juris in alium statuerit, ipsum quoque eodem nti debere.
Lib. quod quisque. — Ab omni penitus injuria atque vi abstinendum. Lib. i. sect. 1.
Quod vi, aut clam.
b On these two commandments hangeth the whole law. Matt. xxii. 40.

150 ECCLESIASTICAL POLITY.
cometh to pass, that even of good actions some are better
than other some ; whereas otherwise one man could not ex
cel another, but all should be either absolutely good, as
jumping hit that indivisible point or centre wherein goodness
consisteth ; or else missing it, they should be excluded out
of the number of well-doers. Degrees of well-doing there
could be none, except perhaps in the seldomness and often-
ness of doing well. But the nature of goodness being thus
ample, a law is properly that which reason in such sort de-
fineth to be good that it must be done. And the law of reason
or human nature is that which men by discourse of natural
reason have rightly found out themselves to be all for ever
bound unto in their actions. Laws of reason have these
marks to be known by : such as keep them resemble most
lively in their voluntary actions that very manner of working
which nature herself doth necessarily observe in the course
of the whole world. The works of nature are all behoveful,
beautiful, without superfluity or defect ; even so theirs, if
they be framed according to that which the law of reason
teacheth. Secondly, those laws are investigable by reason,
without the help of revelation, supernatural and Divine.
Finally, in such sort they are investigable, that the knowledge
of them is general, the world hath always been acquainted
with them ; according to that which one in Sophocles ob«
serveth, concerning a branch of this law ; " it is no child of
to-day's, or yesterday's birth, but hath been no man knoweth
how loug si thence."" It is not agreed upon by one, or two, or
few, but by all. Which we may not so understand, as if
every particular man in the whole world did know and con
fess whatsoever the law of reason doth contain : but this law
is such, that being proposed, no man can reject it as un
reasonable and unjust. Again, there is nothing in it, but any
man (having natural perfection of wit, and ripeness of judg
ment) may by labour and travail find out. And to conclude,
the general principles thereof are such, as it is not easy to
find men ignorant of them. Law rational, therefore, which
men commonly use to call the law of nature, meaning thereby
the law which human nature knoweth itself in reason univer
sally bound unto, which also for that cause may be termed,
most fitly, the law of reason ; this law, I say, comprehendeth
a Ou yag Tt vuv te Kayfiii;, aXX* aE( Wote
Z« touto, k' oijSeIs oTSev e| orou <pavr). Soph. Auri.

BOOK I. 151
all those things whieh men by the light of their natural under- I
standing evidently know, or at leastwise may know, to be be- i
seeming or unbeseeming, virtuous or vicious, good or evil, for
them to do. Now although it be true, which some have said,
that whatsoever is done amiss, the law of nature and reason
thereby is transgressed, because even those offences which are
by their special qualities breaches of supernatural laws, do also
for that they are generally evil, violate in general that prin-
ciple^of reason, which willeth universally to fly from evil ;
yet do we not therefore so far extend the law of reason, as to
contain in it all manner of laws whereunto reasonable crea
tures are bound, but (as hath been shewn) we restrain it to
those only duties, which all men by force of natural wit either
do, or might understand to be such duties as concern all men.
" Certain half-waking men there are (as St. Augustine noteth),
who neither altogether asleep in folly, nor yet thorough
ly awake in the light of true understanding, have thought
that there is not at all any thing just and righteous in itself;
but look wherewith nations are inured, the same they take to
be right and just. Whereupon their conclusion is, that see
ing each sort of people hath a different kind of right from
other, and that which is right of its own nature, must be every
where one and the same ; therefore in itself there is nothing
right. These good folks (saith he, that I may not trouble their
wits with the rehearsal of too many things) have not looked
so far into the world as to perceive that, 'Do-M. thou wouldst
be done unto,' is a sentence which all nations under heaven
are agreed upon. Refer this sentence to the love of God, and
it extinguisheth all heinous crimes ; refer it to the love of thy
neighbour, and all grievous wrongs it banisheth out of the
world." Wherefore, as touching the law of reason, this was
(it seemeth) St. Augustine's judgment ; namely, that there are
in it some things which stand as principles universally agreed
upon ; and that out of those principles which are in them
selves evident, the greatest moral duties we owe towards God
and man may without any great difficulty be concluded : if
then it be here demanded by what means it should come to
pass (the greatest part of the law moral being so easy for all
men to know) that so many thousands of men notwithstand-
a Th. 1. 2. q. 94. art 3. Omnia peccata sunt in universum contra rationem et na
turae legem. Aug. de Civit. Dei, 1. xxii. cap. 1. Otnne vitium naturae nocet, acper
hoc contra naluram est. De Doct. Chr. lib. iii. u. 14.

cxxxv.18.

152 ECCLESIASTICAL POLITY.
ing have been ignorant, even of principal moral duties, not
imagining the breach of them to be sin : I deny not but lewd
and wicked customs, beginning perhaps at the first among few,
afterward spreading into greater multitudes, and so conti
nuing from time to time, may be of force even in plain things
1 to smother the light of natural understanding, because men
will not bend their wits to examine whether things where-
iwith they have been accustomed be good or evil. For ex
ample's sake, that grosser kind of heathenish idolatry, where
by they worshipped the very works of their own hands, was
an absurdity to reason so palpable, that the prophet David
comparing idols and idolaters together, maketh almost no
odds between them, but the one in a manner as much without
Psai. wit and sense as the other ; " they that make them are like
unto them, and so are all that trust in them." That wherein
an idolater doth seem so absurd and foolish, is by the wise
wisd. man thug expressed, " He is not ashamed to speak unto that
' which hath no life : he calleth on him that is weak for health ;
he prayeth for life unto him which is dead : of him which hath
no experience, he requireth help : for his journey he sueth
to him which is notable to go : for gain, and work, and suc
cess in his affairs, he seeketh furtherance of him that hath no
manner ofpower." The cause of which senseless stupidity isaf-
Wisd. terward imputed to cus.tom:"When a father mourneth grievous
ly for his son that was taken away suddenly, he made an image
for him that was once dead, whom now he worshipped as a
god, ordaining to his'servants ceremonies and sacrifices." Thus
by process of time this wicked custom prevailed, and was kept
as a law ; the authority of rulers, the ambition of craftsmen,
and such-like means, thrusting forward the ignorant, and in
creasing their superstition. Unto this which the wise man
hath spoken, somewhat besides may be added. For whatso
ever we have hitherto taught, or shall hereafter, concerning the
force of man's natural understanding, this we always desire
withal to be understood, that there is no kind of faculty or power
in man or any other creature, which can rightly perform
the functions allotted to it, without perpetual aid and concur
rence of that supreme cause of all things. The benefit where
of as oft as we cause God in his j ustice to withdraw, there
can no other thing follow than that which the apostle noteth,
Ephos. even men endued with the light of reason to walk notwith
standing " in the vanity of their mind, having their cogitations

XIV.

BOOK I. 153
darkened, and being strangers from the life of God, through
the ignorance which is in them, because of the hardness of
their hearts." And this cause is mentioned by the prophet
Isaiah, speaking of the ignorance of idolaters, who see not
how the manifest law of reason condemneth their gross ini
quity and sin ; they have not in them, saith he, so much wit
as to think, "shall I bow to the stock of a tree ? All knowledge isa. xliv.
and understanding is taken from them ; for God hath shut 18' 19,
their eyes that they cannot see." That which we say in this
case of idolatry serveth for all other things, wherein the like
kind of general blindness hath prevailed against the mani
fest laws of reason. Within the compass of which laws we
do not only comprehend whatsoever may be easily known to :,
belong to the duty of all men, but even whatsoever may pos- .
sibly be known to be of that quality, so that the same be by
necessary consequence deduced out of clear and manifest
principles. For if once we descend unto probable collec
tions what is convenient for men, we are then in the terri
tory where free and arbitrary determinations, the territory
where human laws take place, which laws are after to be con
sidered. 9. Now the due observation of this law which reason The benefit
teacheth us, cannot but be effectual unto their great good ^te.epins
' who observe the same. For we see the whole world and which rea-
I each part thereof so compacted, that as long as each thing; ST teaca"
I performeth only that work which is natural unto it, it there- \ .,
bv preserveth both other things, and also itself. Contrari- i
wise'riet any principal thing, as the sun, the moon, any one
of the heavens or elements, but once cease, or fail, or swerve,
and who doth not easily conceive that the sequel thereof
would be ruin both to itself and whatsoever dependeth on it ?
And is it possible, that man being not only the noblest crea
ture in the world, but even a very world in himself, his
transgressing the law of his nature should draw no manner
of harm after it ? Yes, " tribulation and anguish unto every R0m.
soul that doeth evil." Good doth follow unto all things by "¦ 9-
observing the course of their nature, and on the contrary side
evil by not observing it ; but not unto natural agents that
good which we call reward, not that evil which we properly
term punishment. The reason whereof is, because amongst i
creatures in this world, only man's observation of the law
of his nature is righteousness, only man's trangression sin.

154 ECCLESIASTICAL POLITY.
And the reason of this is, the difference in his manners -of
observing or transgressing the law of his nature. He doth
not otherwise than voluntarily the one or the other. What
we do against our wills, or constrainedly, we are not properly
said to do it, because the motive-cause of doing it is not in
ourselves, but carrieth us (as if the wind should drive a fea
ther in the air), we no whit farthering that whereby we are
driven. In such cases therefore the evil which is done moveth
compassion : men are pitied for it, as being rather miserable
in such respect than culpable. Some things are likewise
done by man, though not through outward force and impul
sion, though not against, yet without their wills ; as in alien
ation of mind, or any the like inevitable utter absence of
wit and judgment. For which cause, no man did ever think
the hurtful actions of furious men and innocents to be pu
nishable. Again, some things we do neither against nor with-
i out, and yet not simply and merely with our wills, but with
our wills in such sort moved, that albeit there be no impossi
bility but that we might, nevertheless we are not so easily
able to do otherwise. In this consideration, one evil deed is
made more pardonable than another. Finally, that which
we do being evil, is notwithstanding by so mueh more par
donable, by how much the exigence of so doing, or the diffi
culty of doing otherwise, is greater ; unless this necessity or
difficulty have originally risen from ourselves. It is no ex
cuse therefore unto him, who being drunk committeth incest,
and allegeth that his wits were not his own ; inasmuch as
himself might have chosen, whether his wits should by that
J means have been taken from him. Now rewards and punish-
| ments do always presuppose something willingly done well
I or ill ; without which respect, though we may sometimes re-
« ceive good or harm, yet then the one is only a benefit and
lnot a reward, the other simply a hurt not a punishment.
From the sundry dispositions of man's will, which is the root
of all his actions, there groweth variety in the sequel of re
wards and punishments, which are by these and the like rules
measured : " Take away the will, and all acts are equal :
that which we do not, and would do, is commonly accepted
as done."" By these and the like rules, men's actions are de
termined of and judged, whether they be in their own nature
a Voluntate sublata, omnem actum parem esse. lib. fcedissimam de adult.  Bonam
voluntatem pleruinque pro facto reputari. I. si quis in Testament.

BOOK I. 155
rewardable or punishable. Rewards and punishments are not
received, but at the hands of such as being above us have
power to examine and judge our deeds. How men come to
have this authority one over another in external actions, we
shall more diligently examine in that which followeth. But
for this present, so much all do acknowledge, that since every
man's heart and conscience doth in good or evil, even secretly
committed and known to none but itself, either like or dis
allow itself, and accordingly either rejoice, very nature ex
ulting, as it were, in certain hope of reward, or else grieve, .
as it were, in a sense of future punishment ; neither of which ^
can in this case be looked for from any other, saving only J
from him who discerneth and judgeth the very secrets of allj'
hearts : therefore he is the only rewarder and revenger of all
such actions ; although not of such actions only, but of all,
whereby the law of nature is broken whereof himself is au
thor. For which cause, the Roman laws, called the laws of
the twelve tables, requiring offices of inward affection which
the eye of man cannot reach unto, threaten the neglecters of -
them with none but Divine punishment.*
10. That which hitherto we have set down, is (I hope) sufVflow rea-
ficient to shew their brutishness, which imagine that religion ]S°"d m
and virtue are only as men will account of them ; that we! unto the
might make as much account, if we would, of the contrary, humaifiaws
without any harm unto ourselves, and that in nature they are whereby
as indifferent one as the other. We see then how nature it- gode'tLa
self teacheth laws and statutes to live by.b The laws, which are govera-
have been hitherto mentioned, do bind men absolutely, even agreement
as they are men, although they have never any settled fellow- aboat laws
whereby the
ship, never any solemn agreement amongst themselves what fellowship
to do, or not to do. But forasmuch as we are not by our- °f "ommu-
selves sufficient to furnish ourselves with competent store of dependent
things needful for such a life as our nature doth desire, asocie,ty.
life fit for the dignity of man ; therefore to supply those de
fects and imperfections which are in us living single and
solely by ourselves, we are naturally induced to seek com-,
munion and fellowship with others. This was the cause of
men's uniting themselves at the first in politic societies which
societies could not be without government, nor government
•' Divos caste adeunto, pietatem adhibento : qui secus faxit, Deus ipse vindex erit.
b "Ea-Tt yap o fAavrsuovrai n •ffavreq <pu<rs( koivov StWiov Hal aSucov, Kav /j.t]tie(s.ia Koivmla
orpo; aXXnXou; n |W»8e rui&iim. Arist. Rliet. 1.

156 ECCLESIASTICAL POLITY.
without a distinct kind of law from that which hath been al
ready declared. Two foundations there are which bear up
| public societies ; the one a natural inclination, whereby all
men desire sociable life and fellowship ; the other an order
) expressly or secretly agreed upon, touching the manner of
their union in living together. The latter is that which we
j call the law of a commonweal, the very soul of a politic body,
. the parts whereof are by law animated, held together, and
set on work in such actions as the common good requireth.
Laws politic, ordained for external order and regiment
' amongst men, are never framed as they should be, unless pre
suming the will of man to be inwardly obstinate, rebellious,
and averse from all obedience unto the sacred laws of his
nature : in a word, unless presuming man to be, in regard of
his depraved mind, little better than a wild beast, they do
accordingly provide notwithstanding so to frame his outward
actions that they be no hindrance unto the common good
for which societies are instituted ; unless they do this, they
are not perfect. It resteth therefore, that we consider how
natuj-e findeth out such laws of government as serve to di-
\ rect, even nature depraved, to a right end. All men desire to
lead in this world a happy life : that life is led most happily,
; wherein all virtue is exercised without impediment or let.
iTim. The apostle, in exhorting men to contentment, although they
have in this world no more than very bare food and raiment,
giveth us thereby to understand, that those are even the
lowest of things necessary ; that if we should be stripped of
all those things without which we might possibly be, yet
these must be left ; that destitution in these is such an im
pediment, as till it be removed, suffereth not the mind of man
9en- to admit any other care. For this cause, first God assigned
ii.17. Adam maintenance of life, and then appointed him a law to
*v- 2- observe : for this cause after men began to grow to a num-
. iv. 26. ber, the first thing we read they gave themselves unto, was
the tilling of the earth and the feeding of cattle. Having by
this means whereon to live, the principal actions of their life
afterward are noted by the exercise of their religion. True
Matt, it is, that the kingdom of God must be the first thing in
V1* ' oUr purposes and desires. But inasmuch as a righteous
life presupposeth life ; inasmuch as to live virtuously it is
impossible except we live ; therefore the first impediment
which naturally we endeavour to remove is penury and want

BOOK I. 157
of things without which we cannot live. Unto life many
implements are necessary ; more if we seek (as all men na
turally do) such a life as hath in it joy, comfort, delight, and
pleasure. To this end we see how quickly sundry arts me- Gen. iv.
chanical were found out in the very prime of the world. As 20— 22,
things of greatest necessity are always first provided for,
so things of greatest dignity are most accounted of by all
such as judge rightly. Although, therefore, riches be a thing
which every man wisheth, yet no man of judgment can
esteem it better to be rich, than wise, virtuous, and religious.
If we be both or either of these, it is not because we are
so born : for into the world we come as empty of the one as
of the other, as naked in mind as we are in body. Both which
necessities of man had at the first no other helps and supplies
than only domestical ; such as that which the prophet im-
plieth, saying, " Can a mother forget her child ?" such as that isa.
which the apostle mentioneth, saying, " He that careth not *''*¦ 15,
for his own is worse than an'infidel :" such as that concerning v. 8.
Abraham, "Abraham will command his sons and his house- Ge."' „n
. xviii. 19.
hold after him, that they keep the way of the Lord." But
neither that which we learn of ourselves, nor that which others
teach us, can prevail, where wickedness and malice have taken
deep root. If, therefore, when there was but as yet one only
family in the world, no means of instruction, human or Di
vine, could prevent effusion of blood; how could it be chosen,
but that when families were multiplied and increased upon Gen-
earth, after separation, each providing for itself, envy, strife, iv- 8-
contention, and violence, must grow amongst them ? For
hath not nature furnished man with wit and valour, as it were
with armour, which may be used as well unto extreme evil
as good ? Yea, were they not used by the rest of the world
unto evil ? unto the contrary only by Seth, Enoch, and Gen-
those few, the rest in that line ? We all make complaint of vi- *•
the iniquity of our times, not unjustly, for the days are evil :
but compare them with those times wherein there were no
civil societies, with those times wherein there was as yet no
manner of public regiment established, with those times
wherein there were not above eight righteous persons living
upon the face of the earth ; and we have surely good cause
to think that God hath blessed us exceedingly, and hath ii. 5. '
made us behold most happy days. To take away all such
mutual grievances, injuries, and wrongs, there was no way

158 ECCLESIASTICAL POLITY.
but only by growing unto composition and agreement
amongst themselves, by ordaining some kind of government
public, and by yielding themselves subject thereunto ; that
unto whom they granted authority to rule and govern, by
them the peace, tranquillity, and happy estate, ofthe rest might
be procured. Men always knew, that when force and injury
were offered, they might be defenders of themselves ; they
t knew, that howsoever men may seek their own commodity,
yet if this were done with injury unto others it was not to be
\f suffered, but by all men, and by all good means to be with
stood : finally, they knew that no man might in reason take
; upon him to determine his own right, and according to his
¦ own determination proceed in maintenance thereof, inasmuch
as every man is towards himself, and them whom he greatly
affecteth, partial; and therefore that strifes and troubles
would be endless, except they gave their common consent all
to be ordered by some whom they should agree upon. With
out which consent there were no reason that one man should
take upon him to be lord or judge over another; because al
though there be, according to the opinion of some very great
Arist. aim judicious men, a kind of natural right in the noble, wise,
lib. iii. and virtuous, to govern them which are of servile disposition ;
lv- nevertheless, for manifestation of this their right, and men's
' more peaceable contentment on both sides, the assent of them
who are to be governed seemeth necessary. To fathers within
their private families, nature hath given a supreme power ;
for which cause we see throughout the world, even from the
foundation thereof, all men have ever been taken as lords and
lawful kings in their own houses. Howbeit, over a whole grand
multitude, havfng no such dependency upon any one, and
consisting of so many families, as every politic society in the
world doth, impossible it is that any should have complete
lawful power but by consent of men, or immediate appoint
ment of God ; because not having the natural superiority of
fathers, their power must needs be either usurped, and then
unlawful ; or if lawful, then either granted or consented unto
by them over whom they exercise the same, or else given ex
traordinarily from God, unto whom all the world is subject.
Arist. Poiit. It is no improbable opinion, therefore, which the arch philo-
Vide rtPia- sopher was of, that as the chiefest person in every household
tonem in was al ways as it were a king,-so when numbers of households
ijegibus. joined themselves in civil societies together, kings were the

BOOK I. 159
first kind of governors amongst them. Which is also (as it
seemeth) the reason why the name of father continued still
in them, who of fathers were made rulers ; as also the ancient
custom of governors to do as Melchisedec, and being kings
to exercise the office of priests, which fathers did at the first,
grew perhaps by the same occasion; howbeit, this is not the
only kind of regiment that hath been received in the world.
The inconveniences of one kind have caused sundry other to
be devised. So that, in a word, all public regiment, of what
kind soever, seemeth evidently to have risen from deliberate
advice, consultation, and composition between men, judging
it convenient and behoveful ; there being no impossibility in
nature considered by itself, but that men might have lived
without any public regiment. Howbeit, the corruption of our
nature being presupposed, we may not deny, but that the
law "of nature doth now require of necessity some kind of
regiment; so that to bring things unto the first course
they were in, and utterly to take away all kind of public
government in the world, were apparently to overturn the
whole world. The case of man's nature standing therefore
as it doth, some kind of regiment the law of nature doth
require ; yet the kinds thereof being many, nature tieth not
to any one, but leaveth the choice as a thing arbitrary. At
the first, when some certain kind of regiment was once
approved, it may be that nothing was then farther thought
upon for the manner of governing, but all permitted unto
their wisdom and discretion which were to rule;a till by
experience they found this for all parts very inconvenient,
so, as the thing which they had devised for a remedy, did in
deed but increase the sore which it should have cured. They .'
saw that to live byonemanJ£jriJL_^_ecanje Jhejcjtuse^of^all
men's miseryTThis constrained them to come unto laws, where-
in^aulmenmight see their duties beforehand, and know the pe
nalties of transgressing them.b If things be simply good or
evil, and withal universally so acknowledged, there needs no
new law to be made for such things. The first kind therefore
of things appointed by laws human containeth whatsoever
* Cum premeretur initio multitudo ab iis, qui majoresopes habebant, ad umnii ali-
quem confngiebant virtute prasstantem, qui cum prohiberet injuria lenuiores, peqnitate
constituenda summos cum infimis pari jure retinebat. Cum id minus contingeret,
leges sunt iirventae. Cic. Offic. lib. ii. To yovlag ny.av nal tplhoug EviroiEtv, teal toT? euej-
ylratq yapv atrohtiovat, vavra nai rovroic ofjutta oh -jrgwrarTove-t toTc avQ^oiirott; o\ yzysaft-
H*evo( vojcaoi ffotElv, aXX3 Etiflus ayga<p(ii %al holvS vo/aw vofj.i^£rat. Arist. Rbet. ad Alex.
h Tanta est enim vis voluptatum, ut et Ignorantiam protulit in occasionem. et
conscientiam corrumpat in dissimulstionem, Tertul. lib. de spectacul

160 ECCLESIASTICAL POLITY.
: being in itself naturally good or evil, is notwithstanding more
secret than that it can be discerned by every man's present
conceit, without some deeper discourse and j udgment. In
which discourse, because there is difficulty, and possibility
many ways to err, unless such things were set down by laws,
many would be ignorant of their duties, which now are not ;
and many that know what they should do would nevertheless
dissemble it, and to excuse themselves pretend ignorance and
simplicity, which now they cannot. And because the greatest
part of men are such as prefer their own private good before
all things, even that good which is sensual before whatsoever
is most Divine ; and for that the labour of doing good, to
gether with the pleasure arising from the contrary, doth make
men for the most part slower to the one and proner to the
other, than that duty prescribed them by law can prevail
sufficiently with them; therefore unto laws that men do
make for the benefit of men, it hath seemed always needful
to add rewards, which may more allure unto good, than any
hardness deterreth from it; and punishments which may more
deter from evil, than any sweetness thereto allureth. Where
in as the generality is natural, virtue rewardable, and vice
punishable; so the particular determination of the reward
or punishment belongeth unto them by whom laws are made.
Theft is naturally punishable, but the kind of punishment
is positive ; and such lawful as men shall think with discre
tion convenient by law to appoint. In laws, that which is
natural bindeth universally ; that which is positive, not so.
To let go those positive kind of laws which men impose up
on themselves, as by vow unto God, contract with men, or
such-like; somewhat it will make unto our purpose, a little
more fully to consider what things are incident unto the
making of the positive laws for the government of them that
live united in public society. Laws do not only teach what
is good, but they enjoin it, they have in them a certain con
straining force ; and to constrain men unto any thing incon
venient, doth seem unreasonable. Most requisite, therefore,
it is, that to devise laws which all men shall be forced to obey,
none but wise men be admitted. Laws are matters of prin
cipal consequence ; men of common capacity, and but ordi
nary judgment, are not able (for how should they?) to dis
cern what things are fittest for each kind and state of regi
ment. We cannot be ignorant how much our obedience unto
laws dependeth upon this point. Let a man, though never

BOOK I. 161
so justly, oppose himself unto them that are disordered in
their ways ; and what one among them commonly doth not
stomach at such contradiction, storm at reproof, and hate
such as would reform them ? Notwithstanding, even they
which brook it worst that men should tell them of their du
ties, when they are told the same by law, think very well and
reasonably of it. For why ? They presume that the law doth
speak with all indifferency ; that the law hath no side respect
to their persons ; that the law is as it were an oracle proceed-
. ing from wisdom and understanding. Howbeit, laws do not
take their constraining force from the quality of such as de
vise them, but from that power which doth give them the
strength of laws. That which we spake before, concerning
the power of government, must here be applied unto the
power of making laws whereby to govern, which power God
hath over all : and by the natural law, whereunto he hath
made all subject, the lawful power of making laws, to com
mand whole politic societies of men, belongeth so properly
unto the same entire societies, that for any prince or poten
tate of what kind soever upon earth to exercise the same of
himself, and not either by express commission immediately
and personally received from God, or else by authority de
rived at the first from their consent upon whose persons they
impose laws, it is no better than mere tyranny. Laws they"
are not therefore which public approbation hath not made
so. But approbation not only they give who personally de
clare their assent, by voice, sign, or act ; but also when others
do it in their names, by right, originally at the least, derived
from them. As in parliaments, councils, and the like assem
blies, although we be not personally ourselves present, not
withstanding our assent is by reason of other agents there in
our behalf. And what we do by others, no reason but that
it should stand as our deed, no less effectually to bind us
than if ourselves had done it in person. In many things as
sent is given, they that give it not imagining they do so, be
cause the manner of their assenting is not apparent. As for
example, when an absolute monarch commandeth his sub
jects that which seemeth good in his own discretion ; hath
not his edict the force of a law whether they approve or dislike
it? Again, that which hath been received long sithence, and
is by custom now established, we keep as a law which we
may not transgress; yet, what consent was ever thereunto
VOL. I. M

162 ECCLESIASTICAL POLITY.
sought or required at our hands ? Of this point therefore we
are to note, that sith men naturally have nO full and perfect
power to command whole politic multitudes of men ; there
fore, utterly without our consent, we could in such sort be
at no man's commandment living. And to be commanded
we do consent, when that society whereof we are part, hath
at any time before consented, without revoking the same af
ter by the like universal agreement. Wherefore, as any man's
deed past is good as long as himself continueth ; so the act
of a public society of men done five hundred years sithence,
standeth as theirs who presently are of the same societies,
because corporations are immortal ; we were then alive in
our predecessors, and they in their successors do live still.
Laws therefore human, of what kind soever, are available by
consent. If here it be demanded, how it comes to pass that this
being common unto all laws which are made, there should be
found even in good laws so great variety as there is, we must
note the reason hereof to be, the sundry particular ends
whereunto the different disposition of that subject or matter
, for which laws are provided, causeth them to have a special
Arist. [respect in making laws. A law there is mentioned amongst
lib. ii. *be Grecians, whereof Pittacus is reported to have been au-
cap. ult. thor ; and by that law it was agreed, that he which being
overcome with drink did then strike any man, should suffer
punishment double as much as if he had done the same being
sober. No man could ever have thought this reasonable, that
had intended thereby only to punish the injury committed ac
cording to the gravity of the fact : for who knoweth not, that
harm advisedly done is naturally less pardonable, and there
fore worthy of sharper punishment ? But forasmuch as none
did so usually this way offend as men in that case, which
they wittingly fell into, even because they would be so much
the more freely outrageous ; it was for their public good,
where such disorder was grown, to frame a positive law for
fTemedy thereof accordingly. To this appertain those known
' laws of making laws ; as that law-makers must have an eye
. to that place where, and to the men amongst whom ; that one
¦ kind of laws cannot serve for all kind of regiment ; that
where the multitude beareth sway, laws that shall tend to the
preservation of that state must make common smaller offices
to go by lot, for fear of strife and division likely to arise ; by
reason that ordinary qualities sufficing for discharge of such

BOOK I. 163
offices, they could not but by many be desired, and so with
danger contended for, and not missed without grudge and
discontentment ; whereas at an uncertain lot, none can find
themselves grieved, on whomsoever it lighteth : contrariwise
the greatest, whereof but few are capable, to pass by popular
election, that neither the people may envy such as have those
honours, inasmuch as themselves bestow them, and that the
chiefest may be kindled with desire to exercise all parts of
rare and beneficial virtue ; knowing they shall not lose their
labour by growing in fame and estimation amongst the peo
ple. If the helm of chief government be in the hands of a
few of the wealthiest, that then laws providing for continu
ance thereof must make the punishment of contumely and
wrong, offered unto any of the common sort, sharp and griev
ous ; that so the evil may be prevented whereby the rich are
most likely to bring themselves into hatred with the people,
who are not wont to take so great offence when they are ex
cluded from honours and offices, as when their persons are
contumeliously trodden upon. In other kinds of regiment,]
the like is observed concerning the difference of positive laws,
which to be every where the same is impossible, and against
their nature. Now as the learned in the laws of this land ob- Btaundf.
serve, that our statutes sometimes are only the affirmation or t^Vieasof
ratification of that which by common law was held before ; the Crown.
so here it is not to be omitted, that generally all laws human
which are made for the ordering of politic societies, be either
such as establish some duty, whereunto all men by the law
of reason did before stand bound ; or else such as make that
a duty now, which before was none : the one sort we may for
distinction's sake call mixedly, and the other merely human.
That which plain or necessary reason bindeth men unto, may
be in sundry considerations expedient to be ratified by hu
man law. For example, if confusion of blood in marriage,
the liberty of having many wives at once, or any other the
like corrupt and unreasonable custom, doth happen to have
prevailed far, and to have gotten the upper hand of right rea
son with the greatest part ; so that no way is left to rectify
such foul disorder without prescribing by law the same things
which reason necessarily doth enforce, but is not perceived
that so it doth ; or if many be grown unto that which the
apostle did lament in some, concerning whom he writeth,
saying, that " even what things they naturally know, in those Jode 10.
m2

164 ECCLESIASTICAL POLITY.
very things, as beasts void of reason, they corrupted, them
selves :" or if there be no such special accident, yet forasmuch
as the common sort are led by the sway of their sensual de-
; sires, and therefore do more shun sin for the sensible evils
which follow it amongst men than for any kind of sentence
which reason doth pronounce against it : this very thing is
cause sufficient, why duties belonging unto each kind of vir
tue, albeit the law of reason teach them, should notwithstand
ing be prescribed even by human law. |j Which law in this
case we term mixed, because the matter whereunto it bindeth
is the same wHichTeason necessarily doth require at our hands,
and from the law of reason it differeth in the manner of binding
only. For whereas men before stood bound in conscience to
do as the law of reason teacheth ; they are now by virtue of
human law become constrainable, and if they outwardly trans
gress, punishable. As for laws which are merely human,
the matter of them is any thing wh"'c'h"reasoh o'oTn mit pro-
bably teach to be fit and convenient ; so that till such time
as law hath passed amongst men about it, of itself it bindeth
no man. One example whereof may be this ; lands are by
human law in some places, after the owner's decease, divided
unto all his children ; in some, all descend to the eldest
son. If the law of reason did necessarily require but the
one of these two to be done, they which by law have re
ceived the other, should be subject to that heavy sen
tence which denounceth against all that decree wicked, un-
isaiah just, and unreasonable things, woe. Whereas now, which
soever be received, there is no law of reason transgressed ;
because there is probable reason why either of them may be
expedient ; and for either of them more than probable reason
ThereTslnottobe found laws, whether mixedly or merely hu
man, are made by politic societies ; some only, as those so
cieties are civilly united ; some, as they are spiritually joined,
and make such a body as we call the church. Of laws hu
man in this latter kind, we are to speak in the third book
following. Let it therefore suffice thus far to have touched
the force wherewith Almighty God hath graciously endued
our nature, and thereby enabled the same to find out both
those laws which all men generally are for ever bound to ob
serve ; and also such as are most fit for their behoof, who
* Oi iroXXol avaynn ywaXXov ft Xoyoo vsiQapxain Hal fypiais ft tm xaXv. Arist. Eth'
lib. j.. cap. 10.

BOOK I. - 165
lead their lives in any ordered state of government. Now
besides that law which simply concerneth men, as men ; and
that which belongeth unto them, as they are men linked
with others in some form of politic society, there is a third
kind of law which toucheth all such several bodies politic,
so far forth as one of them hath public commerce with an-^
other. And this third is, the law of nations. Between men \
and^bjsaststherei^
because the well-spring of that communion is a natural de
light which man hath to transfuse from himself into others,
and to receive from others into himself, especially those
things wherein the excellency of his kind doth most consist.
The chiefest instrument of human communion therefore is Arist.
speech, because thereby we impart mutually one to another ^J^.
the conceits of our reasonable understanding. And for that
cause, seeing beasts are not hereof capable, forasmuch as
with them we can use no such conference, they being in de
gree, although above other creatures on earth, to whom na
ture hath denied sense, yet lower than to be sociable com
panions of man, to whom nature hath given reason ; it is of
Adam said, that amongst the beasts " he found not for himself Gen.
.... ii. 20
any meet companion." Civil society doth more content the
nature of man than any private kind of solitary living ; be
cause in society this good of mutual participation is so much
larger than otherwise. Herewith notwithstanding we are
not satisfied, but we covet (if it might be) to have a kind of
society and fellowship even with all mankind. Which thing Cic.Tuse.
Socrates intending to signify, professed himself a citizen, £e!;b'' de'
not of this or that commonwealth, but of the world. And
an effect of that very natural desire in us (a manifest token
that we wish, after a sort, a universal fellowship with all V
men) appeareth by the wonderful delight men have, some to
visit foreign countries, some to discover nations not heard of
in former ages, we all to know the affairs and dealings of
other people, yet to be in league of amity with them : and
this not only for traffic's sake, or to the end that when many
are confederated, each may make other the more strong ; but
for such cause also as moved the queen of Sheba to visit So- 1 Kinss
lomon; and in a word, because nature doth presume, that 2 Chron.
how many men there are in the world, so many gods, as it '*• 1*
were, there are ; or at leastwise such they should be towards xii. 42.
men. Touching laws which are to serve men in this behalf riL.a^e
° 'lxi.31.

166 -ECCLESIASTICAL POLITY.
even as those laws of reason, which (man retaining his ori-
| ginal integrity) had been sufficient to direct each particular
person in all his affairs and duties, are not sufficient, but re
quire the access of other laws now, that man and his off
spring are grown thus corrupt and sinful: again, as those
laws, of polity and regiment, which would have served men
living in public society together with that harmless disposi
tion which then they should have had, are not able now to
serve, when men's iniquity is so hardly restrained within any
tolerable bounds ; in like manner, the national laws of na
tural commerce between societies of that former and better
quality might have been other than now, when nations are
so prone to offer violence, injury, and wrong. Hereupon hath
grown in every of these three kinds, that distinction between
primary and secondary laws ; the one grounded upon sin
cere, the other built upon depraved nature. Primary laws
of nations are such as concern embassage, such as belong to
the courteous entertainment of foreigners and strangers, such
as serve for commodious traffic, and the like. Secondary
laws in the same kind, are such as this present unquiet world
is most familiarly acquainted with ; I mean laws of arms,
which yet are much better known than kept. But what mat
ter the law of nations doth contain, I omit to search. The
strength and virtue of that law are such that no particular na-
( \ j tion can lawfully prejudice the same by any their several
j laws and ordinances, more than a man, by his private reso-
I lutions, the law of the whole commonwealth or state wherein
he liveth. For as civil law being the act of the whole body
\ politic) doth therefore overrule each several part Of the same
] body ; so there is no reason that any one commonwealth of
!, itself should, to the prejudice of another, annihilate that
i [whereupon the whole world hath agreed. For which cause,
the Lacedemonians forbidding all access of strangers into
Joseph, lib. their coasts, are in that respect both by Josephus and Theo-
Apion. ' doret deservedly blamed, as being enemies to that hospi-
Theod. lib. tality which for common humanity's sake all the nations on
anil. Griec. earth should embrace. Now as there is great cause of com-
Aifto. munion, and consequently of laws, for the maintenance of
communion amongst nations ; so amongst nations Christian,
the like in regard even of Christianity hath been always
judged needful. And in this kind of correspondence amongst
| nations the force of general councils doth stand. For as

BOOK T. 167
one and the same law Divine, whereof in the next place we are
to speak, is unto all Christian churches a rule for the chief
est things ; by means whereof they all in that respect make
one church, as having all but " one Lord, one faith, and one Ephes.
baptism :" so the urgent necessity of mutual communion for "• 5*
preservation of our unity in these things, as also for order in
some other things convenient to be every where uniformly
kept, maketh it requisite that the church of God here on
earth have her laws of spiritual commerce between Christian
nations ; laws by virtue whereof all churches may enjoy free
ly the use of those reverend, religious, and sacred consulta
tions, which are termed councils general : a thing whereof
God's own blessed Spirit was the author ; a thing practised
by the holy apostles themselves ; a thing always afterward Acts
kept and observed throughout the world ; a thing never XTl 28"
otherwise than most highly esteemed of, till pride, ambition,
and tyranny began, by factious and vile endeavours, to abuse
that Divine intention unto the furtherance of wicked pur
poses. But as the just authority of civil courts and parlia
ments is not therefore to be abolished, because sometimes
there is cunning used to frame them according to the pri
vate intents of men over potent in the commonwealth ; so
the grievous abuse which hath been of councils, should rather
cause men to study how so gracious a thing may again be
reduced to that first perfection, than in regard of stains and
blemishes sithence growing, be held for ever in extreme dis
grace. To speak of this matter as the cause requireth, would
require very long discourse. All I will presently say is this,
whether it be for the finding out of any thing whereunto
Divine law bindeth us, but yet in such sort, that men are not
thereof on all sides resolved; or for the setting down of
some uniform judgment to stand touching such things, as
being neither way matters of necessity, are notwithstanding
offensive and scandalous, when there is open opposition about
them ; be it for the ending of strifes, touching matters of
Christian belief, wherein the one part may seem to have pro
bable cause of dissenting from the other ; or be it concerning
matters of polity, order, and regiment, in the church ; I no
thing doubt but that Christian men should much better frame
themselves to those heavenly precepts which our Lord and John
Saviour with so great instancy gave, as concerning peace X'T* 2?-

168 ECCLESIASTICAL POLITY.
and unity, if we did all concur in desire to have the use of
ancient councils again renewed, rather than these proceed
ings continued, which either make all contentions endless,
or bring them to one only determination, and that of all
other the worst, which is by sword. It followeth therefore,
that a new foundation being laid, we now adjoin hereunto
that which cometh in the next place to be spoken of; namely,
wherefore God hath himself by Scripture made known such
\la.ws as serve for direction of men.
Wherefore 11- All things (God only excepted), besides the nature
G°s Jfk which they have in themselves, receive externally some per-
ture farther fection from other things, as hath been shewed. Insomuch,
m^A°a- as ^ere is in the whole world no one thing great or small,
natural but either in respect of knowledge or of use, it may unto our
dTse'rve for perfection add somewhat. And whatsoever such perfection
men's di- there is which our nature may acquire," the same we properly
rec ion. term our good, our sovereign good or blessedness ; that
wherein the highest degree of all our perfection consisteth,
that which being once attained unto, there can rest nothing
farther to be desired ; and therefore with it our souls are
fully content and satisfied, in that they have they rejoice,
and thirst forno more. Wherefore of good things desired, some
are such, that for themselves we covet them not, but only
because they serve as instruments unto that for which we
are to seek : of this sort are riches. Another kind there is,
which although we desire for itself, as health, and virtue,
and knowledge ; nevertheless, they are not the last mark
whereat we aim, but have their farther end whereunto they
are referred : so as in them we are not satisfied, as having
. attained the utmost we may, but our desires do still proceed.
These things are linked, and as it were chained one to an-
a,, . fother. We labour to eat, and we eat to live, and we live to
do good, and the good which we do is as seed sown with
'- 1- •'"'' Preference unto a future harvest :a but we must come at length
to some pause. For if every thing were to be desired for
some other, without any stint, there could be no certain end
proposed unto our actions, we should go on we know not
whither : yea, whatsoever we do were in vain, or rather no
thing at all were possible to be done. For as to take away
the first efficient of our being were to annihilate utterly our
* He that soweth to 'lie Spirit, shall of the Spirit reap life evei lasting. Gal. vi. 8,

BOOK I. 169
persons : so we cannot remove the last final cause of our
working, but we shall cause whatsoever we work to cease.
Therefore something there must be desired for itself simply,
and for no other : that is, simply for itself desirable, unto
the nature whereof it is opposite and repugnant to be desired
with relation to any other. The ox and the ass desire their
food, neither propose they unto themselves any end where
fore ; so that of them this is desired for itself. But why ?
By reason of their imperfection, which cannot otherwise de
sire it ; whereas that which is desired simply for itself, the
excellency thereof is such as permitteth it not in any sort to
be referred unto a farther end. Now that which man doth
desire, with reference to a farther end, the same he desireth
in such measure as is unto that end convenient ; but what
he coveteth as good in itself, towards that his desire is ever
infinite. So that unless the last good of all, which is desireql Vide Arist.
altogether for itself, be also infinite, we do evil in making it ft^0iob'
our end ; even as they who placed their felicity in wealth, et Metaph.
or honour, or pleasure, or any thing here attained, because et*"'4c'ef'
in desiring anything as our final perfection which is not so, c. so.
we do amiss. jNothing may be infinitely desired, but that ^ v
good which indeed is infinite]] for the better, the more desir
able ; that therefore is most desirable wherein there is infinity
of goodness : so that if any thing desirable may be infinite,
that must needs be the highest of all things that are desired.
No good is infinite but only God ; therefore he is our felicity
and bliss. Moreover, desire tendeth unto union with that
it desireth. If then in him we be blessed, it is by force of
participation and conjunction with him. Again, it is not the
possession of any good thing can make them happy which
have it, unless they enjoy the things wherewith they are pos
sessed. Then are we happy therefore, when fully we enjoy
God as an object wherein the powers of our souls are satis
fied even with everlasting delight : so that although we be
men, yet by being unto God united, we live as it were the life
of God. Happiness therefore is that estate whereby we at- \ Uh^m.
tain, so far as possibly may be attained, the full possession j  iJ
of that which simply for itself is to be desired, and con- »
taineth in it after an eminent sort the contentation of our de
sires, the highest degree of all our perfection. Of such per
fection capable we are not in this life. For while we are in

170 ECCLESIASTICAL POLITY.
the world, we are subject unto sundry imperfections,8 grief of
body, defects of mind; yea, the best things we do are pain
ful, and the exercise of them grievous, being continued with
out intermission ; so as in those very actions whereby we are
especially perfected in this life, we are not able to persist ;
forced we are with very weariness, and that often, to inter
rupt them : which tediousness cannot fall into those opera
tions that are in the state of bliss, when our union with God
is complete. Complete union with him must be according
unto every power and faculty of our minds, apt to receive so
>; glorious an object. Capable we are of God, both by under-
* standing and will : by understanding, as he is that sovereign
truth which 'comprehends the rich treasures of all wisdom :
by will, as he is that sea of goodness whereof whoso tasteth
i^shall thirst no more. As the will doth now work upon that
object by desire, which is as it were a motion towards the
end as yet unobtained, so likewise upon the same hereafter
Ang. de received it shall work also by love. " Appetitus inhiantis
Trm. Lb. gjt amor fruentis, (saith St. Augustine) — the longing disposi
tion of them that thirst, is changed into the sweet affection
of them that taste and are replenished." Whereas we now
love the thing that is good, but good especially in respect of
benefit unto us ; we shall then love the thing that is good,
only or principally for the goodness of beauty in itself ; the
soul being in this sort as it is active, perfected by love of
that infinite good, shall, as it is receptive, be also perfected
with those supernatural passions of joy, peace, and delight :
all this endless and everlasting.b Which perpetuity, in regard
2 Tim. whereof our blessedness is termed " a crown which wither-
1 Pet. eth not," doth neither depend on the nature of the thing
'• 4- itself, nor proceed from any natural necessity that our souls
'</-. us- f" I sbould so exercise themselves for ever in bebolding and lov-
y tUt l iQg God, but from the will of God, which doth both freely
' hiw' | perfect our nature in so high a degree, and' continue it so
' perfected. Under man, no creature in the world is capable
of felicity and bliss : first, because their chiefest perfection
consisteth in that which is best for them, but not in that
a Movov, & 'AcncXnfftE, to ovofia Toy ayaQou lv avfytuwotc, to Egyov ouSa^AOw. To fcft Xiav
Han.lv, IvBafe to ayaQ&v lo-Ti. To 51 hdaie ayaQov, jwojiov tou icaXou to l\ay^to-rov. 'A&uvarov
oZv to ayaQov IvQaSt xa0ageu£(V th? Hania^. Kayo) Se *^ag(V E"£oo tm Qeoo Taj elc vovv fxot /3<tXom
tree} rnc yvois-eotc tou iyaQou, oTt eStWrov eo*tiv cwto lv tw koodoo E?var o y«f Koa-fAOq
orXiipwfti lo-n t^5 KaHiac, o H Geo; ayadou, v to ayaQov Qeov. Merc. Tris.
b The just shall go into life everlasting. Matt. xxv. The? shall be as the angels
of God. Matt. xxii.

BOOK I. 171
which is simply best, as ours doth. Secondly, because what- •
soever external perfection they tend unto, it is not better than
themselves, as ours is. How just occasion have we thereforeTl
even in this respect, with the prophet to admire the good- '
ness of God ? Lord, what is man, that thou shouldst exalt
him above the works of thy hands, so far as to make thy- pSal.
self the inheritance of his rest, and the substance of his fe- ""•
licity ? Now, if E^eiiliad^otnaturally^rtiis desire^tqjbe^hap-
EX>how were it possiblethat jtll .men should have it? Allmen V
haveTTKerefore ithi s desire in man is natural. It is not in
our pbweTnot to clo the same ; how should it then be in our
power to do it coldly or remissly ? So that our desire being
natural, is also in that degree of earnestness whereunto no
thing can be added. And is it probable that God should
frame the hearts of all men so desirous of that which no man
may obtain ? It is an axiom of nature, that natural desire i
cannot utterly be frustrate. This desire of ours being natujjiomment.
ral should be frustrate, if that which may satisfy the same |" jjjj^urph.
were a thing impossible for man to aspire unto. Man dotlTl
seek a triple perfection ; first, a sensual, consisting in those
things which very life itself requireth either as necessary sup
plements, or as beauties and ornaments thereof ; then an in
tellectual, consisting in those things which none underneath
man is either capable of or acquainted with ; lastly, a spirit
ual and Divine, consisting in those things whereunto we tend
by supernatural means here, but cannot here attain unto them.
They who make the first of these three the scope of their
whole life, are said by the apostle to have no god but only
their belly, to be earthly-minded men. Unto the second, they Pm|.
bend themselves who seek especially to excel in all such >"• ^.
knowledge and virtue as doth most commend men. To this
branch belongeth the law of moral and civil perfection. That
there is somewhat higher than either of these two, no other
proof doth need than the very process of man's desire, which
being natural should be frustrate, if there were not some far
ther thing wherein it might rest at the length contented, which
in the former it cannot do. For man doth not seem to rest
satisfied, either with fruition of that wherewith his life is pre
served, or with performance of such actions as advance him
most deservedly in estimation ; but doth farther covet, yea,
oftentimes manifestly pursue with great sedulity and earnest
ness, that which cannot stand him in any stead for vital use ;

172 ECCLESIASTICAL POLITY.
that which exceedeth the reach of sense ; yea, somewhat above
capacity of reason, somewhat Divine and heavenly, which with
hidden exultation it rather surmiseth than conceiveth ; some
what it seeketh, and what that is directly it knoweth not ;
yet very intentive desire thereof doth so incite it, that all
, other known delights and pleasures are laid aside, they give
jplace to the search of this but only suspected desire. If the
soul of man did serve only to give him being in this life, then
things appertaining unto this life would content him, as we
see they do other creatures ; which creatures enjoying what
they live by, seek no farther, but in this contentation do shew
a kind of acknowledgment that there is no higher good which
doth any way belong unto them. With us it is otherwise.
For although the beauties, riches, honours, sciences, virtues,
and perfections of all men living, were in the present posses
sion of one ; yet somewhat beyond and above all this, there
would still be sought and earnestly thirsted for. So that na-
1 ture, even in this life, doth plainly claim and call for a more
Divine perfection than either of these two thathavebeen men
tioned. This last and highest state of perfection whereof we
speak, is received of men in the nature of reward." Rewards
do always presuppose such duties performed as are reward-
able. Ourjiatural means therefore unto blessedness, are our
¦, works ; nor is it possible that nature should ever find any
other way to salvation than only this. But examine the works
which we do, and since the first foundation of the world what
one can .say, My ways are pure ? Seeing then all flesh is
; guilty of that for which God hath threatened eternally to pu-
: nish, what possibility is there this way to be saved ? There
, i resteth therefore either no way unto salvation, or if any, then
surely a way which is supernatural, away which could never
. have entered into the heart of man as much as once to con-
[ ceive or imagine, if God himself had not revealed it extraor
dinarily. For which cause, we term it the mystery, or secret
way of salvation. And therefore St. Ambrose in this matter
Ambros. appealeth justly from man to God, " Coeli mysterium doceat
contra me j)eus qm condidit, non homo qui seipsum ignoravit : — Let
God himself that made me, let not man that knows not him
self, be my instructor concerning the mystical way to heaven."
" When men of excellent wit (saith Lactantius) had wholly
* Rejoice and be glad, for great is your reward in heaven Matt .'. 12. Suronia
merces est ut ipso perfruamur. Aug.de Doct. Christ, cap. 6*

BOOK I. 173
betaken themselves unto study, after farewell bidden unto all
kind as well of private as public action, they spared no labour
that might be spent in the search of truth ; holding it a thing of
much more price to seek and to find out the reason of all affairs,
as well Divine as human, than to stick fast in the toil of piling up
riches and gathering together heaps of honours. Howbeit,
they did both fail of their purpose, and got not so much as to
quit their charges ; because truth, which is the secret of the j
most high God, whose proper handy-work all things are, j
cannot be compassed with that wit and those senses which!!
are our own. For God and man should be very near neigh-jl
bours, if man's cogitations were able to take a survey ofl
the counsels and appointments of that majesty everlasting.!
Which being utterly impossible, that the eye of man by itself (
should look into the bosom of Divine reason ; God did not
suffer him, being desirous of the light of wisdom, to stray
any longer up and down, and with bootless expense of tra
vail to wander in darkness that had no passage to get out by.
His eyes at the length God did open, and bestow upon him
the knowledge of the truth by way of donative, to the end that
man might both be clearly convicterTof folly ; and being
through error out of the way, have the path that leadeth
unto immortality laid plain before him."a Thus far Lactantius
Firmianus, to shew, that God himself is the teacher of the
truth, whereby is made known the supernatural way of sal
vation and law for them to live in that shall be saved. In
the natural path of everlasting life the first beginning is that
ability of doing good, which God in the day of man's crea
tion endued him with ; from hence obedience unto the will
of his Creator, absolute righteousness and integrity in all his
actions ; and last of all, the justice of God rewarding the
worthiness of his deserts with the crown of eternal glory.
Had Adam continued in his first estate, this had been the
a Magno et excellent! ingenio viri, cum se doctrinal penitus dedidissent, quicquid
laboris poterat impendi (contemptis omnibus et privatis et publicis actionibus) ad
inquirendee veritatis studium contulerunt, existimantes multo esse praeclarius humana-
cum divinarumque rerum investigare ac scire rationem, quam struendis opibus aut
rumulandis honoribus inhaerere. Sed neque adepti sunt id quod volebant, et operant
simul atque indnstriam perdiderunt: quia Veritas, id est arcanum summi Dei qui
fecit omnia, ingenio ac propriis sensibus non potest comprehendi. Alioqni nihil inter
denm hominemque distaret, si consilia et dispositiones illius majestatis aeternse cogi-
tatio assequeretur buinana. Quod quia fieri non potuit ut homini per seipsum ratio
divina notesceret, non est passus hominem dens lumen sapiential requirentem diutiis
aberrare, ac sine ullo laboris effectu vagari per lenebras inextricabiles. Aperuit
oculos ejus aliquando, et notionem veritatis munus snum fecit, ut et humanain sapi-
entiam nullam esse monstraret, et erranti ac vago viam con&equendie immortalitaris
ostenderet. Lactant. lib. i. cap. 1.

174 ECCLESIASTICAL POLITY.
way of life unto him and all his posterity. Whereas I xon-
fess notwithstanding, with the wittiest ofthe school-divines,3
that if we speak of strict justice, God could no way have
been bound to requite man's labours in so large and ample a
manner as human felicity doth import; inasmuch as the
dignity of this exceedeth so far the other's value. But be it
that God of his great liberality had determined, in lieu of
man's endeavours, to bestow the same, by the rule of that
justice which best beseemeth him, namely, the justice of one
that requireth nothing mincingly, but all with pressed, and
heaped, and even over-enlarged measure; yet could it never
hereupon necessarily be gathered, that such justice should
add to the nature of that reward the property of everlasting
continuance ; sith possession of bliss, though it should be
but for a moment, were an abundant retribution. But we
are not now to enter into this consideration, how gracious
and bountiful our good God might still appear in so reward
ing the sons of men, albeit they should exactly perform what
soever duty their nature bindeth them unto. Howsoever
God did propose this reward, we that were to be rewarded
must have done that which is required at our hands ; we
failing in the one, it were in nature an impossibility that the
other should be looked for. The light of nature is never
able to find out any way of obtaining the reward of bliss,
but by performing exactly the duties and works of righteous
ness. From salvation therefore and life, all flesh being ex
cluded this way, behold how the wisdom of God hath re
vealed a way mystical and supernatural, a way directing unto
the same end of life by a course which groundeth itself upon
the guiltiness of sin, and through sin desert of condemnation
and death. For in this way, the first thing is the tender
compassion of God respecting us drowned and swallowed
up in misery ; the next is redemption out of the same by the
precious death and merit of a mighty Saviour, which hath
John \ witnessed of himself, saying, " I am the way," the way that
*"' 6',,leadeth us from misery into bliss. This supernatural way had
|Gpd in himself prepared before all worlds. The way of super-
a Scot. lib. iv. Sent. dist. 49. 6. Loquendo de stricta justitia, Deus null! nostrum
propter qnascunque merita est debitor perfectionis reddendo tarn intensae, propter
immoderatum excessum illins perfectionis ultra ilia merita. Sed eslo quod ex libe-
ralitate sua determinasset meritis conferre actum tarn perfectum tanquam premium
tali quidem justitia qualis decet eum, scilicet supererogantis in prsemiis : tamen non
sequitur ex hoo necessario, quod per illam justitiam sit reddenda perfectio perennis
tanquam premium, imo abundant fieiet retributio in beatitudine unius inomenti.

':./

BOOK I. 175
natural duty which to us he hath prescribed, our Saviourl
in the gospel of St. John doth note, terming it by an excel
lency, the work of God, " This is the work of God, that ye be- J?hn
lieve in him whom he hath sent." Not that God doth require
nothing unto happiness at the hands of men saving only a
naked-belief (for hope and charity we may not exclude) ; but
that without belief all other things are as nothing, and it is
the ground of those other Divine virtues. Concerning faith,
the principal object whereof is that eternal verity which hath
discovered the treasures of hidden wisdom in Christ ; con-J
cerning hope, the highest object whereof is that everlasting
goodness which in Christ doth quicken the dead concerning
charity, the final object whereof is that incomprehensible
beauty which shineth in the countenance of Christ the Son
of the living God : concerning these virtues, the first of which
beginning here with a weak apprehension of things not seen,
endeth with the intuitive vision of God in the world to come;
the second beginning here with a trembling expectation of
things far removed, and as yet but only heard of, endeth
with real and actual fruition of that which no tongue can ex
press; the third beginning here with weak inclination of
heart towards him unto whom we are not able to approach,
endeth with endless union ; the mystery whereof is higher -,
than the reach of the thoughts of men concerning that faithf] ]
hope, and charity, without which there can be no salvation ; J I
was there ever, any Jnention made saying only in that law j| , /
which God himself hath from heaven.ieYealed ? There is not [
in the world a syllable muttered with certain truth concern
ing any of these three, more than hath been supematurally
received from the mouth of the eternal God. Laws there
fore concerning these things are supernatural, both in re
spect of the manner of delivering them, which is Divine; andj
also in regard of the things delivered, which are such as have
not in nature any cause from which they flow, but were by
the voluntary appointment of God ordained, besides the course
of nature, to rectify nature's obliquity withal.
12. When supernatural duties are necessarily exacted, na- The cause
tural are not rejected as needless. The law of God therefore mJ,ym.-
is, though principally delivered for instruction in the one, laral or ™-
yet fraught with precepts of the other also. The Scripture are setaW
is fraught even with laws of nature, insomuch that Gratian,b down in
° Holy Scrip-
Jus naturale est, quod in Lege et Evangelio continetur p. 1. d. 1. ture.

176 ECCLESIASTICAL POLITY.
defining natural right (whereby is meant the right which ex-
acteth those general duties that concern men naturally even
as they are men), termeth natural right, that which the books
of the law and the gospel do contain. Neither is it vain that
the Scripture aboundeth with so great store of laws in this
kind : for they are either such as we of ourselves could not
easily have found out, and then the benefit is not small to
have them readily set down to our hands ; or if they be so
clear and manifest that no man endued with reason can
lightly be ignorant of them, yet the Spirit, as it were, bor
rowing them from the school of nature, as serving to prove
things less manifest, and to induce a persuasion of some
what which were in itself more hard and dark, unless it should
in such sort be cleared, the very applying of them unto
cases particular is not without most singular use and profit,
many ways for men's instruction. Besides, be they plain
of themselves, or obscure, the evidence of God's own testi
mony, added to the natural assent of reason concerning the
certainty of them, doth not a little comfort and confirm the
same. Wherefore, inasmuch as our actions are conversant
about things beset with many circumstances, which cause
men of sundry wits to be also of sundry judgments concern
ing that which ought to be done ; requisite it cannot but
seem the rule of Divine law should herein help our imbe
cility, that we might the more infallibly understand what is
good, and what evil. The first principles of the law of na
ture are easy ; hard it were to find men ignorant of them.
But concerning the duty which nature's law doth require at
the hands of men in a number of things particular, so far
hath the natural understanding even of sundry whole nations
been darkened, that they have not discerned, no, not gross
iniquity to be sin.a Again, being so prone as we are to fawn
upon ourselves, and to be ignorant as much as may be of
a Joseph, lib. secundo contra Apion. — Lacedsemoni! quomodo non sunt ob inhospi-
talitatem reprehendendi, foedumque neglectnm nuptiarum ? Elienses vero et Theban
ob coitum cum masculis plane impudentem ot contra naturam, quern recte et utiliter
exercere putabant ? Cumque Invc . omnino perpetrarunt, etiam suislegibus miscuere.
Vid. Th. 12. q. 49. 4, 5, 6. Lex naturas sic corrnpta fuit apnd Germanos, ut latro-
cinium non reputarent peccatum. August, (aut quisquis auctor est) lib. de quaest.
Nov. et Vet. Test. Quis nesciat quid bonae vitas conveniat, aut ignoret quia quod sibi
fieri non vult, aliis minime debeat facere? At vero ubi naturalislex evanuit oppressa
consuetudiue delinquendi, tunc oportuit roanifestari scriplis, ut Dei judicium omnes
audirent : non quod penitus obliterata est, sed quia maxima ejus auctoritate carebat,
idololalrise stndebatur, timor Dei in terris erat, fornicatio operabatur, circa rem
proximi avida erat concupiscenlia. Data ergo lex est, ut quae sciebanlur auctorita-
tem liaberent, et qua' latere cceperant, manifeslarentur.

BOOK I. 177
our own deformities, without the feeling sense whereof we
are most wretched ; even so much the more, because not
knowing them, we cannot so much as desire to have them
taken away ; how should our festered sores be cured, but that
God hath delivered a law as sharp as the two-edged sword,
piercing the very closest and most unsearchable corners of
the heart, which the law of nature can hardly, human laws
by no means possibly reach unto ? Hereby we know even
secret concupiscence to be sin, and are made fearful to offend,
though it be but in a wandering cogitation. Finally, of those
things which are for direction of all the parts of our life need
ful, and not impossible to be discerned by the light of nature
itself ; are there not many which few men's natural capacity,
and some which no man's, hath been able to find out ? They
are, saith St. Augustine, but a few, and they endued with
great ripeness of wit and judgment, free from all such affairs
as might trouble their meditations, instructed in the sharpest
and the subtilest points of learning, who have, and that very
hardly, been able to find out but only the immortality of the
soul. The resurrection of the flesh what man did ever at
any time dream of, having not heard it otherwise than from
the school of nature ? Whereby it appeareth, how much we
are bound to yield unto our Creator, the Father of all mercy,
eternal thanks, for that he hath delivered his law unto the
world ; a law wherein so many things are laid open, clear,
and manifest ; as a light, which otherwise would have been
buried in darkness, not without the hazard, or rather not with
the hazard, but with the certain loss of infinite thousands of
souls, most undoubtedly now saved. We see, therefore, that j
our sovereign good is desired naturally; that God, the au
thor of that natural desire, had appointed natural means
whereby to fulfil it ; that man, having utterly disabled his
nature unto those means, hath had other revealed from God,
and hath received from heaven a law to teach him how that
which is desired naturally must now supernaturally be at
tained. Finally, we see, that because those latter exclude^
not the former quite and clean as unnecessary, therefore
together with such supernatural duties as could not possibly
have been otherwise known to the world, the same law that
teacheth them, teacheth also with them such natural duties
as could not by light of nature easily have been known.
VOL. I. N

178 ECCLESIASTICAL POLITY.
The benefit 13. In the first age of the world God gave laws unto our
DivinTiaws fathers, and by reason of the number of their days their me-
wiitten. mories served instead of books ; whereof the manifold imper
fections and defects being known to God, he mercifully re-
lieyed the same, by often putting them in mind of that whereof
it behoved them to be specially mindful. In which respect,
we see. how many times one thing hath been iterated unto
sundry, even of the best and wisest amongst them. After that
the lives of men were shortened, means more durable to pre
serve the laws of God from oblivion and corruption grew in
use, not without precise direction from God himself. First
Exod. therefore of Moses it is said, that he " wrote all the words of
Xilv" " God ;" not by his own private motion and device : for God
Ho»- taketh this act to himself, " I have written." Farthermore,
were not the prophets following commanded also to do the
like ? Unto the holy evangelist St. John, how often express
Apoc. charge is given, " Scribe, write these things?" Concerning
x'iv.1-i3. the rest of our Lord's disciples, the words of St. Augustin
Aug. lib. i. are, " Quicquid ille de suis factis et dictis nos legere voluit,
de Cons. jjoc scribendum illis tanquam suis manibus imperavit." Now,
Evan. cap. ^ 1 • j 1
ult. although we do not deny it to be a matter merely accidental
unto the law of God to be written ; although writing be not
that which addeth authority and strength thereunto ; finally,
though his laws do require at our hands the same obedience,
howsoever they be delivered ; his providence, notwithstand
ing, which hath made principal choice of this way to deliver
them, who seeth not what cause we have to admire and mag
nify ? The singular benefit that hath grown unto the world
by receiving the laws of God, even by his own appointment
J committed unto writing, we are not able to esteem as the va-
I lue thereof deserveth. When the question therefore is, whe-
" ther we be now to seek for any revealed law of God other
where than only in the sacred Scripture ; whether we do now
stand bound in the sight of God, to yield to traditions urged
by the church of Rome the same obedience and reverence we
do to his written law, honouring equally and adoring both
as Divine ? Our answer is, No. They that so earnestly plead
for trie authority of tradition, as if nothing were more safely
conveyed than that which spreadeth itself by report and de-
scendeth by relation of former generations unto the ages that
succeed, are not all of them (surely a miracle it were if they

. ni
lb'

[as

book r. 179
should be) so simple, as thus to persuade themselves ; how
soever, if the simple were so persuaded, they could be con
tent perhaps very well to enjoy the benefit, as they account
it, of that common error. What hazard the truth is in when
it passeth through the hands of report, how maimed and de
formed it becometh, they are not, they cannot possibly be ig
norant. Let them that are of this mind, consider but only
that little of things Divine which thea heathen have in such
sort received. How miserable had the state of the church of
God been long ere this, if, wanting the sacred Scripture, we
had no record of his laws but only the memory of man re
ceiving the same by report and relation from his predeces
sors ? By Scripture, it hath in the wisdom of God seemed
meet to deliver unto the world much, but personally expe
dient to be practised of certain men ; many deep and profound
points of doctrine, as being the main original ground where
upon the precepts of duty depend; many prophecies, the
clear performance whereof might confirm the world in belief
of things unseen; many histories to serve as looking-glasses
to behold the mercy, the truth, the righteousness, of God to
wards all that faithfully serve, obey, and honour him ; yea,
many entire meditations of piety, to be as patterns and pre
cedents in cases of like nature ; many things needful for ex
plication, many for application unto particular occasions,
such as the providence of God from time to time hath taken,
to have the several books of his holy ordinance written. Be
it then, that together with the principal necessary laws of
God there are sundry other things written, whereof we might
haply be ignorant and yet be saved: what, shall we hereup
on think them needless ? shall we esteem them as riotous
branches, wherewith we sometimes behold most pleasant
vines overgrown ? Surely, no more than we judge our hands
or our eyes superfluous, or what part soever; which if our
bodies did want, we might, notwithstanding any such defect,
retain still the complete being of men. As therefore a com
plete man is neither destitute of any part necessary, and hath
some parts whereof, though the want could not deprive him
~ I mean those historical matters concerning the ancient state of the first world,
the deluge, the sons of Noah, the children of Israel's deliverance out of Egypt, the
life and doings of Moses their captain, with such-like : the certain truth whereof de
livered in Holy Scripture, is of the heathen, which had them only by report, so in
termingled with fabulous vanities, that the most which remaineth in them to be seen,
is the show of dark and obscure steps, where some part of the truth hath gone.
n2

¥

:

180 ECCLESIASTICAL POLITY.
of his essence, yet to have them standeth him in singular
• c i stead in respect of the special uses for which they serve; in
gi'\ '" ... i like sort, all those writings which contain in them the law of
t^'s God, all those venerable books of Scripture, all those sacred
tomes and volumes of holy writ, they are with such absolute
perfection framed, that in them there neither wanteth any
thing, the lack whereof might deprive us of life, nor any
thing in such wise aboundeth, that as being superfluous, un
fruitful, and altogether needless, we should think it no loss
or danger at all, if we did want it.
Thesuffi-^' 14. Although the Scripture of God therefore be stored
Scripture w^th infinite variety of matter in all kinds, although it
unto the abound with all sorts of laws, yet the principal intent of
which "it v Scripture is to .deliver the laws_of duties__.siippmariiral.
was insti-1 Oftentimes it hath been in very solemn manner disputed,
whether all things necessary unto salvation be necessarily
'set down in the Holy Scriptures or no.a If we define that
necessary unto salvation, whereby the way to salvation is in
any sort made more plain, apparent, and easy to be known ;
then is there no part of true philosophy, no art of account,
no kind of science, rightly so called, but the Scripture must
j contain it. If only those things be necessary, as surely none
else are, without the knowledge and practice whereof it is
not the will and pleasure of God to make any ordinary grant
of salvation ; it may be notwithstanding, and oftentimes
hath been demanded, how the books of Holy Scripture con-
' tain in them all necessary things, when of things necessary
\ the very chief is to know what books we are bound to es-
\j teem holy ; which point is confessed impossible for the Scrip-
-' >¦ ture itself to teach. Whereunto we may answer with truth,
that there is not in the world any art or science, which, pro
posing unto itself an en$ (as every one doth some end or
other), hath been therefore thought defective, if it have not
delivered simply whatsoever is needful to the same end ;
but all kinds of knowledge have their certain bounds and li
mits ; each of them presupposeth many necessary things
learned in other sciences and known beforehand. He that
should take upon him to teach men how to be eloquent in
pleading causes, must needs deliver unto them whatsoever
precepts are requisite unto that end ; otherwise he doth not
* Utrum cognitio supernaturalis, necessaria viatori, «it suflicienter tradita iu sacra
Scriptura ? This question proposed by Sootus is affirmatively conoluded.

BOOK I. 181
the thing which he taketh upon him. Seeing then no man
can plead eloquently unless he be able first to speak ; it fol
loweth, that ability of speech is in this case a thing most
necessary. Notwithstanding every man would think it ridi
culous, that he which undertaketh by writing to instruct an
orator, should therefore deliver all the precepts of grammar;
because his profession is to deliver precepts necessary unto
eloquent speech ; yet so, that they which are to receive them
be taught beforehand so much of that which is thereunto
necessary, as comprehendeth the skill of speaking. In like
sort, albeit Scripture do profess to contain in it all things
that are necessary unto salvation ; yet the meaning cannot
be simply of all things which are necessary, but all things "*
that are necessary in some certain kind or form ; as all things
which are necessary, and either could not all, or could not :
easily be known by the light of natural discourse; all things
which are necessary to be known that we may be saved ;;
but known with presupposal of knowledge concerning cer
tain principles whereof it receiveth us already persuaded,
and then instructeth us in all the residue that are neces
sary. In the number of these principles, one is the sacred 1
aufhcuTtyofScripture. Being therefore persuaded by other j
means that these scriptures are the oracles of God, them- t
selves do then teach us the rest, and lay before us all \
the duties which God requireth at our hands as necessary '
unto salvation. Farther, there hath been some doubt like-^
wise, whether containing in Scripture do import express set
ting down in plain terms, or else comprehending in such
sort that, by reason, we may from thence conclude all things
which are necessary. Against the former of these two con
structions, instance hath sundry ways been given. For our
belief in the Trinity, the coeternity of the Son of God with
his Father, the proceeding of the Spirit from the Father and
the Son, the duty of baptizing infants: these, with such
other principal points, the necessity whereof is by none de
nied, are notwithstanding in Scripture no where to be found
by express literal mention, only deduced- they are out of
Scripture by collection. This kind of comprehension in
Scripture being therefore received, still there is no doubt
how far we are to proceed by collection, before the full and
complete measure of things necessary be made up. For let
us not think, that as long as the world doth endure, the wit

182 ECCLESIASTICAL POLITY.
of man shall be able to sound the bottom of that which may
be concluded out of the Scripture ; especially, if things con
tained by collection do so far extend, as to draw in whatso
ever may be at any time out of Scripture but probably and
j conjecturally surmised. But let necessary (Collection be
made requisite, and we may boldly deny, that of all those
things which at this day are with so great necessity urged
upon this church, under the name of reformed church-disci
pline, there is any one which their books hitherto have made
manifest to be contained in the Scripture. Let them, if they
can; allege but one properly belonging to their cause, and
not common to them and us, and shew the deduction there
of out of Scripture to be necessary. It hath been already
shewed, how all things necessary unto salvation, in such
sort as before we have maintained, must needs be possible
for men to know ; and that many things are in such sort ne
cessary, the knowledge whereof is by the light of nature im
possible to be attained. Whereupon it followeth, that either
all flesh is excluded from possibility of salvation, which to
think were most barbarous; or else, that God hath by super
natural means revealed the way of life so far forth as doth
suffice. For this cause, God hath so many times and ways
spoken to the sons of men : neither hath he by speech only,
but by writing also, instructed and taught his church. The
cause of writing hath been, to the end that things by him re
vealed unto the world, might have the longer continuance,
and the greater certainty of assurance ; by how much that
which standeth on record, hath in both those respects pre
eminence above that which passeth from hand to hand, and
hath no pens but the tongues, no book but the ears, of
men to record it. The several books of Scripture having
had each some several occasion and particular purpose which
caused them to be written, the contents thereof are accord
ing to the exigence of that special end whereunto they are
intended. Hereupon it groweth that every book of Holy
Scripture doth take out of all kinds of truth, natural, histo-
EPh. rical, foreign, supernatural, so much as the matter handled
T/J?.9, requireth. Now forasmuch as there have been reasons al-
iii. 8. leged sufficient to conclude that all things necessary unto
T'V. salvation must he made known, and that God himself hath
l. 12. . .
2 Pet. therefore revealed his will, because otherwise men could not
"' *' have known so much as is necessary ; his surceasing to speak

BOOK I. 183
to the world, since the publishing of the gospel of Jesus
Christ, and the delivery of the same in writing, is unto us a ';
manifest token that the way of salvation is now sufficiently ! y
opened, and that we need no other means for our full in-;
struction than God hath already furnished us withal. The
main drift of the whole New Testament is that which St.
John setteth down as the purpose of his own history;
" These things are written, that ye might believe that Jesus
is Christ, the Son of God, and that in believing, ye might John
have life through his name." The drift of the Old, that which "'
the apostle mentioned to Timothy, " The Holy Scriptures are
able to make thee wise unto salvation." So that the general i;i j™'
end both of Old and New is one ; the difference between
them consisting in this, that the Old did make wise by teach
ing salvation through Christ that should come ; the New, by
teaching that Christ the Saviour is come ; and that Jesus,
whom the Jews did crucify, and whom God did raise again
from the dead, is he. When the apostle therefore affirmeth
unto Timothy, that the Old was able to make him wise to
salvation, it was not his meaning, that the Old alone can do
this unto us which live sithence the publication of the New :
for he speaketh with presupposal of the doctrine of Christ,
known also unto Timothy ; and therefore first it is said, " Con
tinue thou in those things which thou hast learned, and art 2 Tim.
persuaded, knowing of whom thou hast been taught them." m- 14u
Again, those Scriptures he granteth were able to make him
wise to salvation ; but he addeth, " through the faith which is
in Christ." Wherefore without the doctrine of the New Test- Ver. 15
ament, teaching that Christ hath wrought the redemption of
the world ; which redemption the whole did forseshew he
should work : it is not the former alone which can on our
behalf perform so much as the apostle did avouch, who pre-
supposeth this, when he magnifieth that so highly. And as
his words concerning the books of ancient Scripture do not
take place but with presupposal of the gospel of Christ em
braced ; so our own words also, when we extol the complete
sufficiency of the whole entire body of the Scripture, must
in like sort be understood with this caution, that the benefit 1 t
of nature's light be not thought excluded as unnecessary,
because the necessity of a diviner light is magnified. There] \
is in Scripture therefore no defect, but that any man, what

184 ECCLESIASTICAL POLITY.
place or calling soever he hold in the church of God, may
have thereby the light of his natural understanding so per
fected, that the one being relieved by the other, there can
want no part of needful instruction unto any good work
which God himself requireth, be it natural or supernatural,
belonging simply unto men, as men ; or unto men, as they
are united in whatsoever kind of society. It sufficeth, there
fore, that nature and Scripture do serve in such full sort, that
they both jointly, and not severally either of them, be so
complete, that unto everlasting felicity we need not the
knowledge of any thing more than these two may easily fur
nish our minds with on all sides. And therefore they which
add traditions, as a part of supernatural necessary truth,
have not the truth, but are in error. For they only plead
"that whatsoever God revealeth as necessary for all Christian
men to do or believe, the same we ought to embrace whe
ther we have received it by writing or otherwise, which no
man denieth ; when that which they should confirm, who
claim so great reverence unto traditions, is, that the same
traditions are necessarily to be acknowledged Divine and
\ holy. For we do not reject them only because they are not
\ in the Scripture, but because they are neither in Scripture,
nor can otherwise sufficiently by any reason be proved to be
of God. That which is of God, and may be evidently proved
to be so, we deny not but it hath in his kind, although un
written, yet the self-same force and authority with the writ-
Whitake- ten laws of God. It is by ours acknowledged, that the apo-
sus Beifar- st^es did in every church institute and ordain some rites and
min.qua;st. customs, serving for the seemliness of church-regiment;
• caP- 6- which rites and customs they have not committed unto writ
ing. Those rites and customs being known to be apostoli
cal, and having the nature of things changeable, were no
less to be accounted of in the church, than other things of
the like degree ; that is to say, capable in like sort of alter
ation, although set down in the apostles' writings. For both
being known to be apostolical, it is not the manner of deli
vering them unto the church, but the author from whom they
proceed, which doth give them their force and credit.
Of laws j 15. Laws being imposed either by each man upon himself,
conti'nMd /or ty a Public society upon the particulars thereof; or by all
in Scrip- the nations of men upon every several society; or by the

BOOK 1. 185
Lord himself upon any or every of these ; there is not amongst i„,e ; the
these four kinds, any one, but containeth sundry both natural mutability
t ¦ ¦•! 11 iu of oertain
and positive laws. Impossible it is, but that they should 0f thom,
fall into a number of gross errors, who only take such laws and ,hf
. t. i -i i i general
for positive as have been made or invented of men ; and hold- use of
ing this position, hold also, that all positive and none but ScnPtare-
positive laws are mutable. Laws natural do always bind ;
laws positive not so, but only after they have been expressly
and wittingly imposed. Laws positive there are in every of
those kinds beforementioned. As in the first kind, the pro
mises which we have passed unto men, and the vows we have
made unto God ; for these are laws which we tie ourselves
unto, and till we have so tied ourselves they bind us not.
Laws positive in the second kind, are such as the civil con
stitutions, which are peculiar unto each particular common
weal. In the third kind, the law of heraldry in war is positive :
and in the last, all the judicials which God gave unto the
people of Israel to observe. And although no laws but posi- |
tive be mutable, yet all are not mutable which be positive. |
Positive laws are either permanent, or else changeable, ac
cording as the matter itself is concerning which they were
first made. Whether God or man be the maker of them,
alteration they so far forth admit, as the matter doth exact.
Laws that concern supernatural duties, are all positive ; and
either concern men supernaturally as men, or else as parts
of a supernatural society ; which society we call the church.
To concern men as men supernaturally, is to concern them as
duties, which belong of necessity to all, and yet could not
have been known by any to belong unto them unless God
had opened them himself; inasmuch as they do not depend
upon any natural ground at all out of which they may be de
duced, but are appointed of God to supply the defect of those
natural ways of salvation, by which we are not now able to
attain thereunto. The church being a supernatural societyTj
doth differ from natural societies in this, that the persons
unto whom we associate ourselves in the one, are men,
simply considered as men; but they to whom we be joined
in the other are God, angels, and holy men. Again, the
church being both a society, and a society supernatural, al
though as it is a society, it have the self-same original grounds -
which other public societies have, namely, the natural incli
nation which all men have unto sociable life, and consent to

186" ECCLESIASTICAL POLITY.
some certain bond of association : which bond is the law
that appointeth what kind of order they shall be associated
in ; yet unto the church, as it is a society supernatural, this
is peculiar ; that part of the bond of their association which
belongs to the church of God, must be a law supernatural
which God himself hath revealed concerning that kind of
worship which his people shall do unto him. The jyibstance
of th^ service .of God therefore, so far forth as it hath in it
any thing more than the law of reason doth teach, may not
* be invented of men, as it is amongst the heathens ; but must
be received from God himself, as always it hath been in the
church, saving only when the church hath been forgetful of
her duty. Wherefore to end with a general rule concerning
all the laws which God hath tied men unto : those laws Di
vine that belong, whether naturally or supernaturally, either
to men as men, or to men as they live in politic society, or
to men as they are of that politic society which is the church,
without any farther respect had unto any such variable acci
dent, as the estate of men, and of societies of men, and of
the church itself in this world, is subject unto ;a all laws that
so belong_unto men,/they_belong for ever, yea, althrjugETthey
be positive laws, unless being positive, God himself which
made them, alter them. The reason is, because1 the subject
or matter of laws in general, is thus far forth constant: which
matter is that for the ordering whereof laws Were instituted,
and being instituted are not changeable without cause, nei
ther can they have cause of change, when that which gave
them their- first institution, remaineth 'for ever one Tahd the
same. On the other side, laws that were made for men or
societies or churches in regard of their being such, as they
do not always continue, but may perhaps be clean otherwise
, awhile after, and so may require to be otherwise ordered than
i before ; the laws of God himself, which are of this nature j
no man endued with common sense will ever deny to be of a
different constitution from the former, in respect of the one's
constancy and the mutability of the other. And this doth
seem to have been the very cause why St. John doth so pe
culiarly term the doctrine that teacheth salvation by Jesus
Apoc. Christ, evangelium aternum, an eternal gospel ; — because
X1V" 6* there can be no reason wherefore the publishing thereof
should be taken away, and any other instead of it proclaimed,
1 Their fear towaids me was taught by the precept of men. Isa. xxix. 13.

BOOK I. 187
as long as the world doth continue : whereas the whole law
of rites and ceremonies, although delivered with so great so
lemnity, is notwithstanding clean abrogated, inasmuch as it
had but temporary cause of God's ordaining it. But thatj
we may at the length conclude this first general introduction-!
unto the nature and original birth, as of all other laws, so
likewise of those which the sacred Scripture containeth, con
cerning the Author whereof, even infidels have confessed, that
he can neither err nor deceive ;a albeit, about things easy and
manifest unto all men by common sense there needeth no
higher consultation, because as a man whose wisdom is in
weighty affairs admired, would take it in some disdain to
have his counsel solemnly asked about a toy ; so the mean
ness of some things is such, that to search the Scripture of
God for the ordering of them, were to derogate from the re
verend authority and dignity of the Scripture, no less than
they do, by whom scriptures are in ordinary talk very idly
applied unto vain and childish trifles : yet better it were to
be superstitious than profane ; to take from thence our
direction even in all things great or small, than to wade
through matters of principal weight and moment, without
ever caring what the law of God hath either for or against
our designs. Concerning the custom of the very painims,]
thus much Strabo witnesseth : " Men that are civil, do
lead their lives after one common law appointing them what
to do. For that otherwise a multitude should with harmony
amongst themselves concur in the doing of one thing (for
this is civilly to live), or that they should in any sort manage
community of life, it is not possible. Nowjaws or statutes .
are of two sorts. For they are either received from gods, or
else from men. And our ancient predecessors did surely
most honour and reverence that which was from the gods.
Fqr which cause, consultation with oracles was a thing very
usual and frequent in their times."b Did they make so much
account of the voice of their gods, which in truth were no
gods; and shall we neglect the precious benefit of conference
a KojuiSq aqa o Qeoc atrXovv Hal aXnSeV ev re Igyw Hal h \oystt, koI oure avroc fjteQio-rarat,
ovrl aXKovc Ifcaltara, oure Kara, tpavrartac, ovre Kara, \6yovc, ours Kara trnfttioov irofxltae,
eht' tiirsf , ouS'ovog. Plat, in fine 2 Poiit.
** HoXtrtHol ovtej alto 1t2po-ra.yy.aT0c hoivov £wff-tv. "AWtae yog ovh oiovte rwc ffoXAoy?
iv rt Hark ravro ttotetv tyfAoo-fASVeoc a\\ii\ote, (o'ttep f.v ro <jto\trzveo-Qai) Hal a\\vc itwc ve/xetv
fliov tutvov. To $£ itpoffray[j.a itrrov n yag itapa Bern, q <rtapa a.vBpcc'nm. Km oi ye
a^yatoi ro ttaea raiv deZv llt$eff-(3eiov fxaKXov, xat ItrEjuyuvov* Hal ita rouro Hal o yjwl.n-
pafafAevOG *iv tote ttoAuj. Strab. Geogr. lib. xvi.

188 ECCLESIASTICAL POLITY.
with those oracles of the true and living God, whereof so
great store is left to the church, and whereunto there is so
free, so plain, and so easy access for all men ? " By thy com
mandments (this was David's confession unto God) thou
Psai. hast made me wiser than mine enemies." Again, " I have
cxix. 99. more understanding than all my teachers, because thy testi
monies are my meditations." What pains would not they
have bestowed in the study of these books, who travelled sea
and land to gain the treasures of some few days' talk with men,
vide Or- whose wisdom the world did make any reckoning of? That
mina. little which some of the heathens did chance to hear concern
ing such matter as the sacred Scripture plentifully contain
eth, they did in wonderful sort affect ; their speeches, as oft
as they make mention thereof, are strange, and such as them
selves could not utter as they did other things, but still ac
knowledged that their wits, which did every where else con-
rquer hardness, were with profoundness here overmatched.
Wherefore seeing that God hath endued us with sense, to
the end that we might perceive such things as this present
life doth need ; and with reason, lest that which sense can
not reach unto, being both now and also in regard of a fu
ture estate hereafter necessary to be known, should lie ob
scure ; finally, with the heavenly support of prophetical
revelation, which doth open those hidden mysteries that
reason could never have been able to find out/ or to have
known the necessity of them unto our everlasting good : use
we the precious gifts of God unto his glory and honour that
gave them, seeking by all means to know what the will of our
God is ; what righteous before him ; in his sight what holy,
perfect, and good, that we may truly and faithfully do it.
16. Thus far therefore we have endeavoured in part to
open, of what nature and force laws are, according unto their
several kinds : the law which God with himself hath eter
nally set down to follow in his own works : the law which
he hath made for his creatures to keep : the law of natural
and necessary agents : the law which angels in heaven obey :
the law whereunto, byj^ejtight of reason, men find themselves
bound, nftnatTthey are men :fKeH1iwwhich they make by
composition for multitudes and politic societies of men to be
guided by : the law which belongeth unto each nation : th&
law that concerneth the fellowship of all : and lastly, the law
'"* Slv yap o vovc aitoXitTtetai, -jtpoc TftyS' h n^nreia yQavet. Philo de Mos.

A conclu
sion, shew
ing how all
this belong
eth to the
cause in
question.

book r. 189
which God. himself hath supernaturally revealed. It might j
peradventure have been more popular, and more plausible to
vulgar ears, if this first discourse had been spent in extolling
the force of laws, in shewing the great necessity of them when
they are good, and in aggravating their offence, by whom
public laws are injuriously traduced. But forasmuch as with
such kind of matter, the passions of men are rather stirred
one way or other, than their knowledge any way set forward
unto the trial of that whereof there is doubt made ; I have
therefore turned aside from that beaten path, and chosen,
though a less easy, yet a more profitable way, in regard of
the end we propose. Lest therefore any man should mar-|
vel whereunto all these things tend, the drift and purpose of
all is this, even to shew in what manner, as every good and
perfect grift, so this very gift of good and perfect laws is de- Jam-
rived from the f/ather of lights, to Jeacj^jaen,,a re_as.on why
j ustanbTreasdnable laws are*bfso great force, of so great use
in^e~wo*rl"d^ and To" inform thjn^_jninds wj^th^some method
olPxMiiQingJhjJaws^ jyherepf there is present controversy,
unto their first originaX causes, that so it may be in every
particular ordinance thereby the better discerned, whether
the same be reasonable, just, and righteous, or no. Is there_;
any thing which can either be thoroughly understood or MU<***f
soundly judged of, till the very first causes and principles
from which originally it springeth be made manifest? If all Arist. Phys.
parts of knowledge have been thought by wise men to be ' •'•cap-
then most orderly delivered and proceeded in, when they
are drawn to their first original ; seeing that our whole ques
tion concerneth the quality of ecclesiastical laws, let it not
seem a labour superfluous, that in the entrance thereunto,
all these several kinds of laws have been considered ; inas
much as they all concur as principles ; they all have their
forcible operations^therein, although not all in like appa
rent and manifest manner ; by means whereof it cometh to
pass, that the force which they have, is not observed of many.
Easier a great deal it is for men bylaw to be taught what ( 6,
they ought to do, than instructed how to judge as they should
do of law ; the one being a thing which belongeth generally
unto all ; the other, such as none but the wiser and more j u-
dicious sort can perform. Yea, the wisest are always touch- v
ing this point the readiest to acknowledge, that soundly to
judge of a law is the weightiest thing which any man can \

190 ECCLESIASTICAL POLITY.
stake upon him." But if we will give judgment ofthe laws
under which we live ; first, let that law eternal be always be
fore our eyes, as being of principal force and moment to
breed in religious minds a dutiful estimation of all laws, the
use and benefit whereof we see; because there can be no
doubt, but that laws apparently good, are (as it were) things
copied out of the very tables of that high everlasting law,
l_even as the book of that law hath said concerning itself,
Prov. " By me kings reign, and by me princes decree justice." Not
vin. 15. as ;f men did behold that book, and accordingly frame their
laws ; but because it worketh in them, because it discovereth
and (as it were) readeth itself to the world by them, when
fthe laws which they make are righteous. Farthermore, al-
' though we perceive not the goodness of laws made ; never
theless, sith things in themselves may have that which we
peradventure discern not ; should not this breed a fear into
our hearts how we speak or judge in the worst part concern-
\i ing that, the unadvised disgrace, whereof may be no mean
dishonour to him towards whom we profess all submission
and awe ? Surely there must be very manifest iniquity in
laws, against which we shall be able to justify our contume
lious invectives ; the chiefest root whereof, when we use
I them without cause, is ignorance how lawsjnferipr are de
prived from that supreme or highest law. The first that re-
\ ceive impression from thence are natural agents.: the law
\ of whose operations might be haply thought less pertinent,
\ when the question is about laws for human actions, but that
(in those very actions which most spiritually and supernatu
rally concern men, the rules and actions of natural operations
have their force. What can be more immediate to our sal
vation, than our persuasion concerning the law of Christ to
wards his church ? What greater assurance of love towards
his church, than the knowledge of that mystical union,
whereby the church is become as near unto Christ as any one
part of his flesh is unto other ? That the church being in such
sort his, he must needs protect it ; what proof more strong,
than if a manifest law so require, which law it is not pos
sible for Christ to violate ? And what other law doth the
apostle for this allege, but such as is both common unto
Ephes. "Christ with us, and unto us with other things natural ; "No
y' 29, man hateth his own flesh, but doth love and cherish it ?"
b Arist. Etliic. 10. Ti Kjiiwt ojOSf, f*syio-Tov. Intelligitde legum qualitate judicium.

book i. 191
The axioms of that law therefore, whereby natural agents are
guided, have their use in the moral, yea, even in the spiritual
actions of men, and consequently in all laws belonging unto
men howsoever. Neither are the angels themselves so far
severed from us in their kind and manner of working, but
that between the law of their heavenly operations and the
actions of men in this our state of mortality, such correspond
ence there is as maketh it expedient to know in some sort
the one for the other's more perfect direction. Would angels Apoc
acknowledge themselves fellow-servants with the sons of5""-10-
men, but that both having one Lord, there must be some
kind of law which is one and the same to both, where
unto their obedience being perfecter, is to our weaker
both a pattern and a spur ? Or would the apostles, speak- } Pet
ing of that which belongeth unto saints as they are linked Ephes.
together in the bond of spiritual society, so often make '"• ?°-
mention how angels are therewith delighted, if in things ,, 21.'
publicly done by the church we are not somewhat to re
spect what the angels of heaven do ? Yea, so far hath 1 Cor.
the apostle Saint Paul proceeded, as to signify that even "' 10"
about the outward orders of the church, which serve but
for comeliness, some regard is to be had of angels, who
best like us when we are most like unto them in all parts of
decent demeanour. So that the law of angels we cannot
judge altogether impertinent unto the affairs of the church
of God. Our largeness of speech, how men do find out :
what things reason bindeth them of necessity to observe,
and what it guideth them to choose in things which are left
as arbitrary ; the care we have had to declare the different
nature of laws which severally concern all men, from such
as belong unto men either civilly or spiritually associated ;
such as pertain to the fellowship which nations, or which
Christian nations, have amongst themselves ; and in the last
place, such as concerning every or any of these, God him
self hath revealed by his holy word; all serveth but to
make manifest, that as the actions of men are of sundry
distinct kinds, so the laws thereof must accordingly be dis
tinguished. There are in men operations, some natural,
some rational, some supernatural, some politic, some finally
ecclesiastical: which if we measure not each by his own
proper law, whereas the things themselves are so different,
there will be in our understanding and judgment of them,

192 ECCLESIASTICAL POLITY.
confusion. As that first error sheweth whereon our oppo-
sites in this cause have grounded themselves ; for as they
rightly maintain, that God must be glorified in all things,
and that the actions of men cannot tend unto his glory un
less they be framed after his law ; so it is their error to think
that the only law which God hath appointed unto men in
Ps.a':.. that behalf is the sacred Scripture. By that which we work
7_9. naturally, as when we breathe,, sleep, move, we set forth the
glory of God as natural agents do, albeit we have no express
purpose to make that our- end, nor any advised determina
tion therein to follow a law, but do that we do (for the most
P°m- part) not as much as thinking thereon. In reasonable and
moral actions, another law taketh place ; a law, by the ob
servation whereof we glorify God in such sort, as no crea
ture else under man is able to do ; because other creatures
have not judgment to examine the quality of that which is
done by them, and therefore in that they do they neither can
Rom. accuse nor approve themselves. Men do both as the apostle
, teacheth ; yea, those men which have no written law of God to
shew what is good or evil, carry written in their hearts the uni
versal law of mankind, the law of reason, whereby they judge
as by a rule which God has given unto all men for that pur
pose. The law of reason doth somewhat direct men how to ho
nour God as their creator ; but how to glorify God in such sort
as is required, to the end he may be an everlasting saviour,
this we are taught by Divine law, which law both ascertaineth
the truth, and supplieth unto us the want of that other law.
So that in moral actions, Divine law helpeth exceedingly
the law of reason to guide man's life ; but in supernatural,
it alone guideth. Proceed we farther, let us place man in
some public society with others, whether civil or spiritual ;
and in this case there is no remedy, but we must add yet a
farther law. For although, even here likewise, the laws of na
ture and reason be of necessary use ; yet somewhat over and
besides them is necessary, namely, human and positive law, to
gether with that law which is of commerce between grand so
cieties, the law of nations, and of nations Christian. For which
cause, the law of God hath likewise said, " Let every soul
Rom. be subject to the higher powers." The. public power of all
xni. !• societies is above every soul contained in the same societies.
And the principal use of that power is to give laws unto all
that are under it ; which laws in such case we must obey, un-

BOOK I. 193
less there be reason shewed which may necessarily enforce,
that the law of reason or of God doth enjoin the contrary :
because except our own private and but probable resolutions
be by the law of public determinations overruled, we take
away all possibility of sociable life in the world. A plainer
example whereof than ourselves we cannot have. How
cometh it to pass, that we are at this present day so rent with
mutual contentions, and that the church is so much troubled
about the polity of the church ? No doubt, if men had been
willing to learn how many laws their actions in this life are
subject unto, and what the true force of each law is, all
these controversies might have died the very day they were
first brought forth. It is both commonly said, and truly,
that the best men otherwise are not always the best in re
gard of society. . Th^e reason whereof .is, for that the law of
men's actions is one, if they be respected only as men; and
another, when they are considered as parts of a politic body.
Many men there are, than whom nothing is more commend
able when they are singled ; and yet in society with others,
none less fit to answer the duties which are looked for at
their hands.a Yea, I am persuaded, that of them, with whom
in this cause we strive, there are whose betters among men
would be hardly found if they did not live amongst men,
but in some wilderness by themselves. The cause of which
their disposition so unframable unto societies wherein they
live, is, for that they discern not aright what place and force
these several kinds of laws ought to have in all their ac
tions. Is their question either concerning the regiment of
the church in general, or about conformity between one
church and another, or of ceremonies, offices, powers, juris
dictions, in our own church? Of all these things, they judge
by that rule which they frame to themselves with some show
of probability ; and what seemeth in that sort convenient the
same they think themselves bound to practise ; the same by
all means they labour mightily to uphold ; whatsoever any
law of man to the contrary hath determined, they weigh it
not. Thus by following the law of private reason, where the
law of public should take place, they breed disturbance. For
the better inuring, therefore, of men's minds with the true dis- '
tinction of laws, and of their several force, according to the
a noXtoi yag lv [/.h ro"; oiksi'oj; ry ajETJi Siiwtwa j^jiMai, h is rote itept; IVepoy aivva-
rovin. Arist. Ethic, lib. v. cap. 3.
VOL. I. O

194 ECCLESIASTICAL POLITY.
different kind and quality of our actions, it shall not perad-
venture be amiss to shew in some one example, how they
{jshall take place. To seek no farther, let but that be consi-
Job r_dered, than which there is not any thing more familiar unto
xxxiv. 3. USj our food. What things are food, and what are not, we
judge naturally by sense; neither need we any other law to
be our director in that behalf than the self-same which is com
mon unto us with beasts. But when we come to consider of
Psai. food, as of a benefit which God of his bounteous goodness
15*16. nas provided for all things living ; the law of reason doth
here require theMuty of thankfulness at our hands, towards
him at whose hands we have it. And lest appetite in the use
of food should lead us beyond that which is meet, we owe in
this case obedience to that law of reason, which teacheth
mediocrity in meats and drinks. The same things Divine law
teacheth also, as at large we have shewed it doth all parts of
moral duty, whereunto we all of necessity stand bound, in re
gard of the life to come. But of certain kinds of food the
Jews sometimes had, and we ourselves likewise have a mys
tical, religious, and supernatural use; they of their paschal
lamb and oblations ; we of our bread and wine in the eu-
charist; which use none but Divine law could institute.
Now as we live in civil society, the state of the common
wealth wherein we live both may and doth require certain
laws concerning food ; which laws, saving only that we are
members of the commonwealth, where they are of force, we
should need to respect as rules of action ; whereas now in
their place and kind they must be respected and obeyed.
Yea, the self-same matter is also a subject wherein sometime
ecclesiastical laws have place ; so that unless we will be au
thors of confusion in the church, our private discretion, which
otherwise might guide us a contrary way, must here submit
itself to be that way guided, which the publfc judgment of
the church hath thought better. In which case, that of Zo-
naras concerning fasts may be remembered. " Fastings are
good, but let good things be done in good and convenient
manner. He that trans.gresseth in his fasting the orders of
the holy fathers," the positive laws of the church of Christ,
must be plainly told, " that good things dolose the grace of
their goodness, when in good sort they are not performed.""
And as here men's private fancies must give place to the
a ' Ot( ou mhov to Ha\h, h'rav fj.h xaXSJ? yinrat. Zonal', in Can. Apost. 66.

BOOK II. 195
higher judgment of that church, which is in authority a mo
ther over them ; so the very actions of whole churches have,
in regard of commerce and fellowship with other churches,
been subject to laws concerning food, the contrary unto which
laws had else been thought more convenient for them to ob
serve ; as by that order of abstinence from things strangled
and blood, may appear ; an order grounded upon that fellow- Ac,s
ship which the churches of the gentiles had with the Jews.
Thus we see how even one and the self-same thing is under
divers considerations conveyed through many laws ; and that
to measure by any one kind of law all the actions of men,
were to confound the admirable order wherein God hath dis
posed all laws, each as in nature, so in degree, distinct from
other. Wherefore, that here we may briefly end: of law there
can be no less acknowledged, than that her seat is the bosom
of God, her voice the harmony of the world : all things in
heaven and earth do her homage, the very least as feeling her
care, and the greatest as not exempted from her power : both
angels and men, and creatures of what condition soever,
though each in different sort and manner, yet all fjwith uni
form consent, admiring her as the mother of their peace j
and joy. •— '

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
by men.

THE MATTER CONTAINED IN THIS SECOND BOOK.
1. An answer to their first proof brought out of Scripture, Prov. ii. 9.
2. To their second, 1 Cor. x. 31.
3. To their third, 1 Tim. iv. 5.
4. To their fourth, Rom. xiv. 23. •
5. To their proofs out of fathers, who dispute negatively from the authority of Holy
Scripture.
6. To their proof by the Scripture's custom of disputing from Divine authority
negatively. ,
7. An examination of their opinion concerning the force of arguments taken from
human authority for the ordering of men's actions and persuasions.
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
o 2

196 ECCLESIASTICAL POLITY.
are governed ; so neither is it my purpose to maintain any
other thing than that which therein truth and reason shall ap
prove. For concerning the dealings Of men who administer
government, and unto whom the execution of that law belong
eth, 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 rise 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 po
lity have been (as we persuade ourselves) injuriously blamed
by them who endeavour to overthrow the same, and instead
thereof to establish a much worse ; only through a strong
misconceit they have that the same is grounded on Divine au
thority. Now, whether it be that through an earnest long
ing desire to see things brought to a peaceable end I do
but imagine the matters whereof we contend to be fewer than
indeed they are ; or else for that in truth they are fewer when
they come to be discussed by reason, than otherwise they
seem when by heat of contention they are divided into many
slips, and of every branch a heap is made : surely, as now we
have drawn them together, choosing out those things which
are requisite to be severally all discussed, . and omitting such
mean specialities as are likely (without any great labour) to
fall afterward of themselves : I know no" cause why either
the number or the length of these controversies should dimi
nish our hope of seeing them end with concord and love on
all sides ; which of his infinite love and goodness the Father
of all peace and unity grant. Unto whicb scope, that our en
deavour may the more directly tend, it seemeth fittest that
firstthose things be examined, whichare as seeds from whence
the rest that ensue have grown. And of such the most ge
neral is that wherewith we are here to make our entrance : a
question not moved (I think) any where in other churches,
and therefore is ours the more likely to be soon (I trust), de
termined ; the rather for that it hath grown from no other

BOOK II. 197
root than only a desire to enlarge the necessary use of the
word of God ; which desire hath begotten an error, enlarging
it farther than (as we are persuaded) soundness of truth will
bear. For whereas God hath left sundry kinds of laws unto
men, and by all' those laws the actions of men are in some
sort directed ; they hold that one only law, the Scripture, t. c i.
must be the rule to direct in all things, even so far as to the '• p- 59-
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 re
straints. 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 com
pass of moral actions, actions which have in them vice or vir
tue. 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 axioms, 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 de
duced by some kind of consequence (as by long circuit of de
duction 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 The first
most general are most strong. Thus it must be, inasmuch PJ;e,«n<,ed
as the certainty of our persuasion touching particulars, de- the first
pendeth altogether upon the credit of those generalities out o""^0™
of which they grow. Albeit therefore every cause admit not Scripture.
such infallible evidence of proof, as leaveth no possibility of
doubt or scruple behind 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 re
gard that their first foundations and grounds be more than
slender probabilities. This whole question, which hath been

198 ECCLESIASTICAL POLITY.
moved about the kind of church-regiment, we could not but
for our own resolution's sake endeavour to unrip and sift ; fol
lowing therein as near as we might, the conduct of that ju
dicial 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 human actions, that simply what
soever we do, and are not by it directed thereunto, the same
is sin ;" we hold it necessary that the proofs hereof be weigh
ed. Be they of weight sufficient or otherwise, it is not ours
to judge and determine ; only what difficulties there are which
as yet withhold our assent till we be farther and better sa
tisfied, I hope, no indifferent amongst them will scorn or re-
Pro,,, fuse to hear. First, therefore, whereas they allege, that wis-
»¦ 9- dom doth teach men every good way;" and have thereupon
inferred that no way is good in any kind 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 only way of teaching, which is by
Scripture ? The bounds of wisdom are large, and within them
much is contained. Wisdom was Adam's instructor in Pa
radise : wisdom endued the fathers who lived before the law,
Psai. with the knowledge of holy things ; by the wisdom of the
law of God, David attained to excel others in understanding,
and Solomon likewise to excel David by the self-same wis
dom of God, teaching him many things besides the law. The
ways of well-doing are in number, even as many as are the
kinds of voluntary actions ; so that whatsoever we do in this
world, and may do it ill, we shew ourselves therein by well
doing to be wise. Now if wisdom did teach men by Scrip
ture not only all the ways that are right and good in some
certain kind, according to that of St. Paul,b concerning
a T. C. 1. i. p. 20. I say, that the word of God containeth whatsoever things can
fall into any part of man's life. Por so Solomon saith in the second chapter of the
Proverbs, " My son, if thou receive my words, &c. then thou shalt understand justice,
and judgment, and equity, and every good way."
b 2 Tim. iii. 16. " The whole Soripture is given by inspiration of God, and is
profitable to teach, to improve, to correct, and to instruct in rigbteonsness, 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 ns 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 a universal skill of every good work or way, but an
ability to teach whatsoever men are bound to do that they may be saved : and with,
this kind of knowledge the Scripture sulliceth lo furnish them as touching ma|ter.

cxix. 25.

BOOK II. 199
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 ar$ doth teach the way to do something or other well.
To teach men, therefore, wisdom professeth, and to teach them
every good way ; but not every gobd 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 diversely imparted her trea
sures unto the world. As her ways are of sundry kinds, so
her manner of teaching is not merely 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 only by world
ly experience and practice. We may not so in any one spe
cial kind 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,c the bless- The second
ed apostle (it is true) exhorteth. The glory of God is the proof out of
admirable excellency of that virtue 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 glorify, when we testify our
acknowledgment of his glory. Which albeit we most effect
ually do by the virtue of obedience ; nevertheless it may be
perhaps a question, whether St. Paul did mean that we sin
as oft as ever we go about any thing without an express in
tent and purpose to obey God therein. He saith of himself,
" I do in all things please all men, seeking not my own com- 1 Cor.
modify, but rather the good of many, that they may be saved." *• 33-
Shall it hereupon be thought, that St. Paul did not move
either hand or foot, but with express intent even thereby to
farther 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 satisfy some natural desire, without
» 1 Cor. a. 31. T. C. 1. i. p. 26. St. 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 glorify
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 direct-
cth a man in all fais actions.

200 ECCLESIASTICAL POLITY.
present, express, and actual reference unto any command
ment 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 expressly intend this in every such
particular. But be it a thing which requireth no more than
only our general presupposed willingness to please God in all
things, or be it a matter wherein we cannot so glorify 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 alleged 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 men's eyes to warrant it. For
Scripture is not the only law whereby God hath opened his
will touching all things that may be done ; but there are other
kinds of laws which notify the will of God, as in the former
book hathbeen proved at large : nor is there any law of God,
whereunto he doth not account our obedience his glory.
l Cor. x. " Do therefore all things unto the glory of God, (saith the
31—33. ap0Stle) ; be inoffensive both to the Jews and Grecians, and
the church of God; even as I please all men in all things, not
seeking my own commodity, but many's, 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 glorify him not. This the blessed
apostle teacheth ; but doth any apostle teach that we cannot
glorify God otherwise than only in doing what we find that
God in Scripture commandeth us to do ? The churches dis
persed amongst the heathen in the east part of the world are
by the apostle St. Peter exhorted to have their "conversa
tion honest among the gentiles, that they which speak evil
ii. 12! of them as of evil-doers, might, by the good works which
they should see, glorify ^God in the day of visitation." As
long as that which Christians did was good, and no way sub-
jectunto just reproof, their virtuous conversation was a mean

BOOK II. 201
to work the heathen's conversion unto Christ. Seeing there
fore this had been a thing altogether impossible, but that
infidels themselves did discern in matters of life and conver
sation, when believers did well and when otherwise ; when
they glorified their heavenly Father, and when not ; it follow
eth, that some things wherein God is glorified, may be some
other way known than only by the sacred Scripture; of
which Scripture the gentiles being utterly ignorant, did not
withstanding j udge rightly ofthe quality of Christian men's
actions. Most certain it is, that nothing but only sin doth
dishonour God. So that to glorify him in all things, is to
do nothing whereby the name of God may be blasphemed ; Rom.
nothing whereby the salvation of Jew or Grecian, or any i'cor".
in the church of Christ, may be let or hindered ; nothing x- 32-
whereby his law is transgressed. But the question is, j;. ^
whether only Scripture do shew whatsoever God is glori
fied in ?
3. And though meats and drinks be said to be sanctified The third
by the word of God, and by prayer, yet neither is this a rea- proof,"6"
son sufficient to prove, that by Scripture we must of necessity } Tim.
be directed in every light and common thing which is inci- an',i Jbat
dent unto any part of man's life. Only it sheweth that unto which
us the word, that is to say, the gospel of Christ, having not said of"
delivered any such difference of things clean and unclean, ™eats and
as the law of Moses did unto the Jews, there is no cause but that they
that we may use indifferently all things as long as we do not a.re sano-
(like swine) take the benefit of them without a thankful ac- us by the
knowledgment of his liberality and goodness by whose pro- ^or.d of
vidence they are enjoyed. And therefore the apostle gave same is to
warning beforehand to take heed of such as should enjoin beu°der"
to abstain from meats, which God hath created to be received things else
with thanksgiving, by them which believe and know the wha's°ever
truth. For every creature of God is good, and nothing to be the use of.
refused, if it be received with thanksgiving, because it is T'P"1# '¦
sanctified by the word of God and prayer." The gospel, by 1 Tim. iv.
not making many things unclean, as the law did, hath sane- 3' 4'
tified those things generally to all, which particularly each
man unto himself must sanctify by a reverend and holy use.
Which will hardly be drawn so far as to serve their purpose,
who have imagined the word in such sort to sanctify all
things, that neither food' can be tasted, nor raiment put on,
nor in the world any thing done, but this deed must needs be

202 . ECCLESIASTICAL POLITY.
sin in them which do not first know it appointed unto them
by Scripture before they do it.
The fourth 4^ But to come unto that which of all other things in Scrip-
ocri oturc—
proof. ture is most stood upon ; that place of St. Paul, they say, is
of all other most clear, where speaking of those things which
Rom. are cane(j indifferent, in the end he concludeth, that " what-
xiv. 23. . . . .
T. c. 1. i. soever is not of faith, is sin ;" but faith is not but in respect
p. 27. 0f the word of God ; therefore whatsoever is not done by the
word of God, is sin. Whereunto we answer, that albeit the
name of faith being properly and strictly taken, it must needs
have reference unto sone. 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 mant-
Psai. fest likelihood of truth which they have in themselves ; here-
A^oc. npon it riseth, that whatsoever we are persuaded of, the same
iii. 14. we are generally said to believe. In which generality the ob-
1. 18.'" Ject °^ foitb may not so narrowly be restrained, as if the same
did extend no farther than only to the Scriptures of God.
John " 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, We
have seen the Lord ;" but his answer unto them was, " Ex
cept I see in his hands the print of the nails, and put my fin
ger into them, I will not believe." Can there be any thing
more plain, than that which by these two sentences appear-
eth ; namely, that there may be a certain belief grounded
upon other assurance than Scripture ; any thing more clear,
than that we are said not only to believe the things which we
know by another's relation, but even whatsoever we are cer
tainly persuaded of, whether it be by reason or by sense ?
Forasmuch therefore as it is granted that St. Paul doth mean
nothing else by faith, but only a full persuasion that that
which we do is well done ;a against which kind of faith or
persuasion, as St. Paul doth count it sin to enterprise any
thing, so likewise some ofthe very heathen have taught,b as
a And if any will say, that St. Paul meaneth there a TtXtipoqoptav and full persuasion
that that which he doth is well done, I grant it : but from whence can that spring
but from faith ? How can we persuade and assure ourselves that we do well, but
whereas we have the word of God for our warrant ? T. C. 1. i. p. 27.
h What also that some even of those heathen men have tanght, that nothing ought
to be done, whereof thou doubtest, whether it be right or wrong. Whereby it ap-
peareth, 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 : and that the

x. 37, 38
xx. 25.

BOOK II. 203
Tully, " That nothing ought to be done whereof thou doubt-
est, 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 seem altogetherunnecessa-
rily to doubt of the soundness of their opinion, who think sim
ply that nothing but only the word of God can give us assur
ance in any thing we are to do, and resolve us that we do well.
For" might not the Jews have been fully persuaded 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 persuade himself, that
he did well to think that body which now was raised, to be
the same which had been crucified ? That which gave Thomas
this assurance was his sense ; " Thomas, because thou hast John xx. 29.
seen, thou believest," saith our Saviour. What Scripture had
Tully for his assurance ? Yet I nothing doubt, but that they
who allege him, think he did well to set down in writing a
thing so consonant unto truth. Finally, we all believe that
the Scriptures of God are sacred, and that they have proceed
ed from God ; ourselves we assure that we do right well in
so believing. We have for this point a demonstration 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 still 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 some
thing which might assure us that we do well, we could not
think we do well ; no, not in being assured that Scripture is
a sacred and holy rule of well-doing. On which determina
tion we might be contented to stay ourselves without farther
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 alleged words, as being of all
other most pregnant. Whereas therefore they still argue, that
chisfest difference is, that where they sent men for the difference of good and evil to
the light of reason, in such things the apostle sendeth them to tbe school of Christ in
hjs word, which only is able through faith to give them assurance and resolution iu
their doings. T. C. 1. i. p. 60.

204 ECCLESIASTICAL POLITY.
T. C. l. "wheresoever faith is wanting, there is sin ; and, in every ae-
11. p. 58. tjQn 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, if for want of faith sin be
committed, when any thing not commanded is done ? So that
of necessity they must add somewhat, and at leastwise thus
set it down : In every action not commanded of God, or per
mitted with approbation, faith is wanting, and for want of
faith there is sin. The next thing we are to inquire 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 sus
tenance of our bodies many kinds of food, many sorts of rai
ment to clothe our nakedness, and so in other things of like
condition : here the end itself being necessary, but not so
any one mean thereunto ; necessary that our bodies should
be both fed and clothed, howbeit no one kind 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 them
selves. Their indifferency is removed, if either we take
Acts v. away our own liberty, as Ananias did, for whom to have
sold or held his possessions it was indifferent, till his solemn
vow and promise unto 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
Exod. altogether indifferent. Many fashions of priestly attire there
4. 43." were, whereof Aaron and his sons might have had their free
Levit. xi. choice without sin, but that God expressly tied them unto one.
All meats were indifferent unto the Jew, were it not that
God by name excepted some, as swine's flesh. Impossible
therefore it is that we should otherwise think, than that
what things God doth neither command nor forbid, the same
he permitteth them with approbation either to be done or
l Cor. left undone. " All things are lawful unto me," saith the
apostle, speaking, as it seemeth, in the person of the Christ
ian gentile for maintenance of liberty in things indifferent ;
whereunto his answer is, that nevertheless, " all things are

BOOK II. 205
not expedient ; " in things indifferent there is a choice, they
are not always equally expedient. Now in things, although
not commanded of God, yet lawful because they are permit
ted, the question is, What light shall shew us the conveni
ency 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 only is able through faith to give us as
surance and resolution in our doings." Which word only,
is utterly without possibility of ever being proved. For
what if it were true concerning things indifferent, that un
less the word of the Lord hath 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 Scrip
ture's setting down such things as indifferent, but their not
setting down as necessary that doth make them to be indif
ferent ; yet this to our present purpose serveth nothing at all.
We inquire not now, whether any thing be free to be used
which Scripture hath not set down as free ; but concerning
things known and acknowledged to be indifferent, whether
particularly in choosing 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 indif
ferent, none unlawful ; I take one as most convenient. If
Scripture require me so to do, then is not the thing indiffer
ent, 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 notwith
standing make choice of one, my discretion teaching me so
to do. A hard case, that hereupon I should be justly con
demned of sin. Nor let any man think, that following the
judgment 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, be in that respect unacceptable ? The nature
which himself hath given to work by, he cannot but be de
lighted 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 man's co
gitation. Some truths there are, the verity whereof time

iv. 19.

206 ECCLESIASTICAL POLITY.
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 there
fore, 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 only, 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 al
ways true, that in every action not commanded 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, Shem, Abraham,
Job, 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
Job means, as Eliphaz in Job describeth. If therefore we sin in
every action which the Scripture commandeth us not, it fol
loweth 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 men's steps, which to use in the day were madness ;
so when God hath 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 for 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,
*!jSti yet as Arist°tle speaketh of men whom nature hath framed
for the state of servitude, saying, " 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 judgment must serve us only 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 settled in this

Pol

BOOK II. 207
persuasion, 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
than Scriptum est, Thus it is written, had been to teach them
other grounds of their actions than Scripture ; which, I grant,
they allege commonly, but not only. Only Scripture they
should have alleged, had they been thus persuaded, that so
far forth we do sin as we do any thing otherwise directed
than by Scripture. St. Augustine was resolute in points of August
Christianity to credit none, how godly and learned soever v'
he were, unless he confirmed his sentence by the Scriptures,
or by some reason not contrary to them. Let them there
fore with St. Augustine, reject and condemn that, which is
not grounded either on the Scripture, 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, and is, That the The first
fathers do nothing more usually in their books, than draw "d^'J°"
arguments from the Scripture negatively in reproof of that ed to be
which is evil; Scriptures teach it not, avoid it therefore. |'^5ueseof
These disputes with the fathers are ordinary, neither is it taking ar-
hard to shew that the prophets themselves have so reasoned, negatively
Which arguments being sound and good, it should seem that from the
it cannot be unsound or evil to hold still the same assertion, scripture"
against which hitherto we have disputed. For if it stand which kind
with reason thus to argue, such a thing is not taught us in °s n's„pai J"s
Scripture, therefore we may not receive or allow it ; how tlle fathers.
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 teach
eth us not. The most that can be collected out of them is
only, that in some cases a negative argument taken from
Scripture is strong, whereof no man endued with judgment
can doubt. But doth the strength of some negative argu
ment prove this kind of negative argument strong, by force
whereof all things are denied which Scripture affirmeth not,

208 ECCLESIASTICAL POLITY.
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
alleged 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 than the other unto Scripture, both being thereunto
equally tied, as* far as each is required in the same kind of
necessity unto salvation. If therefore it be not unlawful to
know, and with full persuasion to believe, much more than
Scripture alone doth teach ; if it be against all sense and
reason to condemn the knowledge of so many arts and sci
ences as are otherwise learned tban in Holy Scripture, not
withstanding the manifest speeches of ancient catholic fa
thers, which seem to close up within the bosom thereof all
manner of good and lawful knowledge ; wherefore should
their words be thought more effectual to shew that we may
not in deeds and practice, than they are to prove that in spe
culation and knowledge we ought not to go any farther than
the Scripture ; which Scripture being given to teach matters
of belief, no less than 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.
Aug. cont. St. Augustine hath said, "Whether it be question of Christ,
l. iii! c 6. ' or whether it be question of his church, or of what thing so
ever 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 ac-
Tertul. de cursed."" In like sort Tertullian : " We may not give our-
adTers!1'' selves this liberty to bring in any thing of our will, nor choose
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 re
ceived of Christ, they delivered faithfully unto the people;"
in which place the name of discipline importeth not, as they
who allege it would fain have it construed, but as any man
(who noteth the circumstance of the place, and the occasion
a T. C. 1. ii. 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 say
ing of Augustine, unto the doctrine of the gospel, so that he wonld thereby shut out
the discipline ; even Tertullian himself, before he was imbrued with the heresy of
Montanus, giveth testimony unto the discipline in these words, We may not give
ourselves, &c.

BOOK II. 209
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, doth not St. Jerome, after the self
same manner dispute, " We believe it not, because we read Hierom.
it not ?" yea, "We ought not so much as to know the things g"1,1'-^
which the book of the law containeth not," saith St. Hilary. Hilar, in
Shall we hereupon then conclude, that we may not take P5-- CXM"
knowledge of, or give credit unto, any thing which sense, or
experience, or report, or art, doth propose, unless we find 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 Scrip
ture, 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 alleged
words of Cyprian,2 " The Christian religion shall find, that
out of this Scripture rules of all doctrines have sprung, and
that from hence doth spring, and hither doth return, whatso
ever 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 where
of he speaketh after this sort : b " Surely this command
ment containeth the law and the prophets, and in this one
word is the abridgment 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 mouth ;
herein the perfection of all religion doth consist. This
is the first commandment and the last : this being writ-
*¦ Let him hear what Cyprian saith, The Christian religion (saith he) shall find,
that, &c. T. C. 1. ii. p. 8.
b Vere hoc mandatum legem compleclitur et prophetas, et in hoc verbo omnium
Scripturarum volumina coarctantur. Hoc natura, hoc ratio, hoc, Domine, verbi tui
clamat auctoritas, hoc ex ore tuo audivimus, hie invenit consnmmationem omnis re-
ligio. Primum est hoc mandatum et ultimum, hoc in Iibro vitas conscriptum indefici-
entem, et hominibus, et angelis exhibet lectionem. Legat hoc unum verbuin et in hoc
mandato meditetur Christiana religio, etinveniet ex hac Scriptura omnium doctrinarum
regulas emanasse, et hinc nasci et hue reverti quicquid ecclesiastica continet discipli-
na, et in omnibus irritum esse et frivol urn quicquid dilectio non confirmat.
VOL. I. P

Monog.

210 ECCLESIASTICAL POLITY.
ten 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 Scripture, it shall find the rules of all learning to
have sprung, and from hence to have risen, and hither to re
turn, 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 only rule of all the actions
of men ? Might they not hereby even as Well prove, that
one commandment of Scripture is the only 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 than to stay for weight. Well, but Tertullian doth
Tertui. in this case speak yet more plainly : "The Scripture (saith he)
tvt^™ denieth what it noteth not ;" which are indeed the words of
Tertullian.1 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 So
lomon. To prove thatamongst the kings of Israel there was
no David but only one ; no Solomon but one in the sons of
David, Tertullian's argument will fitly prove. For inasmuch
as the Scripture did propose to reckon up all ; if there were
more, it would have named them. In this case the Scrip
ture 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. Tertullian's speech is probable concerning
such matter as he there speaketh of. "There was (saith Ter
tullian) 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 more, 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
* And in another place Tertullian saith, That the Scripture denieth that which it
noteth not. T. C. 1. ii. p. SU

BOOK II. 211
restrained, 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 appa
rently touched, the name of Tertullian is, as before, so here
again pretended ;a who writing unto his wife two books, 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 join herself to an infidel, as in those
times some Christian widows had done for the advancement
of their estate in this present world, he urgeth very earnest
ly St. Paul's words, " only in the Lord :" whereupon he de-
mandeth of them that think they may do the contrary, what
Scripture they can shew where God hath dispensed and
granted licence to do against that which the blessed apostle
so strictly doth enjoin ? 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 mar
riage, which doth not dissolve marriage being made ? After
great reasons shewed why God doth in converts, being mar
ried, 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, " They that please not the Lord, do
even thereby offend the Lord ; they do even thereby throw
themselves into evil ;"b that is to say, while they please him
not by marrying 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, pre
judicial any way to that which we hold ? For the words of
Tertullian, as they are by them alleged, are two ways mis-
* T. C. 1. ii. 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
places, where he saith, That whatsoever pleaseth not the Lord, displeaseth him, and
with hurt is received, lib. ii. ad Uxorem.
b Qua? domino non placent, otique doroinum ofTendant, utique malo se inferunt
p 2

212 ECCLESIASTICAL POLITY.
understood ; both in the former part, where that is extended
generally to all things in the neuter gender, which he speak
eth in the feminine gender of women's persons ; and in the
latter, where received with hurt, is put instead of wilful in
curring that which is evil. And so in some, Tertullian doth
neither mean nor say as is pretended, "Whatsoever pleas
eth not the Lord, displeaseth him, and with hurt is re
ceived ;" but, " those women that please not the Lord by their
kind of marrying, do even thereby offend the Lord, they
do even thereby throw themselves into evil." Somewhat
show there is in a second place of Tertullian, which not
withstanding when we have examined, it will be found as
the rest are.a The Roman Emperor's custom was at certain
solemn times to bestow on his soldiers a donative ; which
donative they received, wearing garlands upon their heads.
There were, in the time of the emperors Severus and Anto
ninus, many who, being soldiers, 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, offend
ed hereat, demanded what this singularity would mean : to
whom the soldier, 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 soldier
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 than approve his ac
tion. Tertullian was at the same time a Montanist, and an
enemy unto the church for condemning that prophetical
Spirit which Montanus and his followers did boast they had
received ? as if in them Christ had performed his last pro-
1 T. C. 1. ii. p. 81. And to come yet nearer, where he disputetb against the wear
ing of crown or garland (which is indifferent' in itself), lo those which objecting
asked, Where the Scripture saith, that a man might not wear a crown? He answer-
eth, by asking, Where the Scripture saith that they may wear ? And unto them reply
ing that It is permitted which is not forbidden, he answereth, that It is forbidden,
which is not permitted. Whereby appearelh, that the argument of the Scriptures
negatively, holdelh not 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 not against them, unless it speak
for them : and finally, where it displeaseth the Lord which pleaseth him not, we must
of necessity have tbe word of his mouth to declare his pleasure.

BOOK II. 213
mise ; as if to them he had sent the Spirit that should be
their perfecter and final instructor in the mysteries of Christ
ian truth. Which exulceration of mind made him apt to
take all occasions of contradiction. Wherefore, in honour
of that action, and to gall their minds who did not so much
commend it, he wrote his book de Corona Militis, not dissem
bling the stomach wherewith he wrote it. For the first man
he commended as one more constant than the rest of his bre
thren, " who presumed (saith he) that they might well enough Tert. de.
serve two Lords." Afterward choler somewhat rising within Miiit.
him, he addeth, " It doth even remain that they should also
devise how to rid themselves of his martyrdoms, towards the
prophecies of whose Holy Spirit they have already shewn
their disdain. They mutter that their good and long peace
is now in hazard. I doubt not but some 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 find it written in Scripture, that a Christian man may not
wear a garland ?" and as men's speeches uttered in heat of dis
tempered affection, have oftentimes much more eagerness
than weight, so he that shall mark the proofs alleged, and
the answers to things objected in that book, will now and
then perhaps espy the like imbecility. Such is that argu
ment whereby they that wore on their heads garlands are,
charged as transgressors of nature's law, and guilty of sacri
lege against God, the Lord of nature, inasmuch as flowers in
such sort worn, can neither be smelt nor seen well by those
that wear them ; and God made flowers sweet and beautiful,
that being seen and smelt unto they might so delight. Nei
ther doth Tertullian bewray this weakness in striking only,
but also in repelling their strokes with whom he contended.
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 sen
tence beforehand that their part ought also by Scripture to
be aided." Which answer is of no great force. There is no

214 ECCLESIASTICAL POLITY.
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 com-
mandeth me not. For many inducements besides 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 to persuade. Which thing himself well
enough understanding, and being not ignorant that Scrip
ture 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, cus
tom itself doth stand for law; that inasmuch as law doth
stand upon reason, to allege 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 invete
rate observation whereof was a law sufficient to bind 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 for
biddeth them to wear a garland : we are in this case rather
to demand, what Scripture commandeth them ? They cannot
here allege, 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 justify their act, unless in the Scripture they could shew
some law that did license them thus to break a received cus
tom. 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

BOOK II. 215
yield ; we cannot grant, that hereby is made manifest the ar
gument of Scripture negative to be of force, not only in
doctrine and ecclesiastical discipline, but even in matters ar
bitrary. 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 bind them not to wear garlands, as the
heathens did ; yea, and farther also he reckoneth up parti
cularly a number of things whereof he expressly concludeth,
" Harum et aliarum ejusmodi disciplinarum si legem expos-
tules Scripturarum, nullam invenies ;" which is as much as if
he had said in express words, Many things there are which
concern the discipline of the church and the duties of men,
which to abrogate and take away, the Scripture negatively
urged may not in any case persuade us, but they must be ob
served, yea although no Scripture be found which requireth
any such thing. Tertullian therefore undoubtedly doth not
in this book shew himself to be ofthe same mind with them,
by whom his name is pretended.
6. But sith the sacred Scriptures themselves afford often- _, fi
times such arguments as are taken from Divine authority sertion en-
both one way and other; "The Lord hath commanded, t0e"e°°™*
therefore it must be :" and again, in like sort, " he hath not, firmed by
therefore it must not be ;" some certainty concerning this ||^e?g™J£.
point seemeth requisite to be set down. God himself cantomofdis-
neither possibly err, nor lead into error. For this cause his divine au°-m
testimonies, whatsoever he affirmeth, are always truth and thority ne-
most infallible certainty. Yea, farther, because the things f^oYnl' 5,
that proceed from him are perfect without any manner of " God is
r J light, and
there is in
him no darkness at all." Heb. vi. 18. " It is impossible that God should lie." Numb, xxiii.
19. " God is not as man, that he should lie." T. C. 1. ii. p. 48. " 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. xix. 5. And -which never entered into my heart, Jer. vii. 31.
And where he condemneth them, because they have not asked counsel at the mouth of the Lord,
Isai. xxx. 2. And it may be shewed, that the same kind of argument hath been used in
things which are not of the substance of salvation or damnation, and whereof there was no com
mandment to the contrary, (as in the former there was. Levit. xviii. 21. and xx. 3. Deut. xvii.
16.) In Joshua the children of Israel are charged by the prophet that they asked not counsel
at the mouth of the Lord, when they entered into covenant with the Gibeonites, Joshua ix. 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 forbade David to build the temple ; yet the Lord (with commendation of his good affection
and zeal he had to the advancement of his glory) concludeth against David's resolution to build
the temple, with this reason ; namely, that he had given uo commandment of this who should
build it, 1 Chron. xvii. 6."

216 ECCLESIASTICAL POLITY.
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 direct-
eth his speech, the argument negatively is ever more strong
and forcible concerning those things that are apparently re
quisite unto the same end. As for example, God intending
to set down sundry times that which in angels is most excel
lent, 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 St.
Paul's 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 mind; therefore this they
ought not to have done. Which argument the prophet Je
remy useth more than once, as being so effectual and strong,
that although the thing he reproveth were not only not com-
Levit. manded, but forbidden them, and that expressly ; yet the
xx'.'s. ' Pr°pbet chooseth rather to charge them with the fault of
Deut. making a law unto themselves, than the crime of transgress
ing a law which God had made. For when the Lord hath
once himself precisely set down a form of executing that
wherein we are to serve him ; the fault appeareth greater to
do that which we are not, than to do that which we are com
manded. In this we seem to charge the law of God with
hardness only, 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 go od;
in that we presume to see what is meet and convenient, better
than God himself. In those actions therefore, the whole form
whereof God hath of purpose set down to be observed, we
may not otherwise do than exactly as he hath prescribed : in
such things negative arguments are strong. Again, with a ne
gative argument David is pressed concerning the purpose he
1 chron. ha(j to build a temple unto the Lord : " Thus saith the Lord,
Thou shalt not build me a house to dwell in. Wheresoever I
have walked with all Israel, spake I one word to any of the
judges of Israel, whom I commanded to feed my people, say
ing, Why have ye not built me a house ?" Tbe Jews urged with

xxviii. 10.

BOOK II. 217
a negative argument touching the aid which they sought at
the hands of the King of Egypt ; "Woe to those rebellious isaiah
children (saith the Lord) which walk forth to go down into x>
Egypt, and have not asked counsel at my mouth, to strengthen
themselves with the strength of Pharaoh." Finally, the
league of Joshua with the Gibeonites is likewise with a ne
gative argument touched. It was not as it should be : and
why ? the Lord gave them not that advice : " They sought Josh.
not counsel at the mouth of the Lord." By the virtue of 1X
which examples, if any man should suppose the force of ne
gative arguments approved, when they are taken from Scrip
ture, in such sort as we in this question are pressed there
with, 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 com
manded 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 minds
without asking counsel of God. No, it was that people's
singular privilege, a favour which God vouchsafed them
above the rest ofthe world, that in the affairs of their estate,
which were not determinable one way or other by the Scrip
ture, himself gave them extraordinary direction and counsel
as oft as they sought it at his hands. Thus God did first
by speech unto Moses ; 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 Joshua therefore, thus spake the Lord unto Moses,
saying, " He shall stand before Eleazar the priest, who shall Numb.
ask counsel for him by the judgment of urim before the *x"1- 81"
Lord ;" whereof had Joshua been mindful, the fraud of the
Gibeonites could not so smoothly have passed 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 them
selves 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

218 ECCLESIASTICAL POLITY.
his heart was religious and godly, the act most Worthy of
honour and renown ; neither could Nathan choose but ad
mire his virtuous intent, exhort him to go forward, and be
seech God to prosper him therein. But God saw the end
less troubles which David should be subject unto during the
whole time of his regiment, and therefore gave charge to de
fer 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
1 Chron. owed unto God to set himself in a house of cedar-trees, and to
*"'• behold the ark ofthe Lord's covenant unsettled. This opinion
the Lord abateth, by causing Nathan to shew him plainly that
it should be no more imputed unto him for a fault than it
had been unto the judges of Israel before him, his case being
the same which theirs was, their times not more unquiet than
his, nor more unfit for such an action. Wherefore, concern
ing the force of negative arguments so taken from the au
thority of Scripture, as by us they are denied, there is in all
this less than nothing. And touching that which unto this
purpose is borrowed from the controversy sometimes handled
between Mr. Harding a and the worthiest divine that Christ
endom 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, " They learned in the
same, that which in contrary camps they did practise :" b of
these two the one objecting, that with us arguments taken
from authority negatively are over common ; the Bishop's
answer hereunto is, " that this kind of argument is thought
to be good, whensoever proof is taken of God's word ; and is
used, not only by us, but also by St. Paul, and by many of
Gal. iii. the catholic fathers. St. Paul saith, God said not unto Abra
ham, In thy seeds all the nations ofthe earth shall be bless
ed : but, In thy seed, which is Christ ; and thereof he thought
Orig. m jje made a good argument. Likewise, saith Origen, the bread
Horn. 5. » T. C 1. ii. p. 50. Mrl Harding reproacheth the Bishop of Salisbury with this
kind of reasoning ; unto whom tbe Bishop auswereth, The argument of authority
negatively is taken to be good, whensoever proof is taken of God's word, and is used
not only by us, but also by many of the catholio fathers. A little after he sheweth
the reason why the argument of anthority of the Scripture negatively is good ; name
ly, for that the word of God is perfect. In another place unto Mr. Harding, casting
him in the teeth with negative arguments, he allege th places out of lrenxus, Chrysos
tom, Leo, which reasoned negatively of the authority of the Scriptures. The places
which he alllegeth be very full and plain in generality, without any such restraints as
the answereir imagined, as they are there to be seen.
b Veil. IPaterc. Jugurtha ac Marins sub eodem Africano militantes, in iisdemcas-
tris didicero quae postea in contrariis facereut. Art. i. Divis. 29.

BOOK II. 219
which the Lord gave unto his disciples, saying unto them,
Take and eat, he 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 found in them. This kind of proof is thought
to hold in God's 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 Mait.
est magister vester, Christus, and have heard the voice of God ^",'j
the Father from heaven, Ipsum audite. But unto them that xvii.
add to the word of God what them listeth, and make God's
will subject unto their will, and break God's commandments
for their own tradition's sake, unto them it seemeth not good."
Again, the English Apology alleging 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, to use the help of his wits
where strength of truth failed him, and to answer with scoff
ing at negatives. The Bishop's defence in this case is, " The Defens. par.
ancient learned fathers having to deal with politic heretics, "¦. °aP- 15<
that in defence of their errors avouched the judgment 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 faith
fully 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
heretics, as we do you, to prove their affirmatives, which thing
to do it was never possible. The ancient father Irenseus thus
stayed himself, as we do, by the negative, ' Hoc neque pro- Lib. i.
phetae praedicaverunt, neque Dominus docuit, neque apostoli cap" u
tradiderunt; — This thing neither did the prophets publish, nor
our Lord teach, nor the apostles deliver.' By a like negative,
Chrysostom saith, This tree neither Paul planted, nor Apollos De incomp.
watered, nor God increased. In like sort Leo saith, What '£ L D"'
. . . . Horn. 3.
needeth it to believe that thing that neither the law hath Epist xciii.
taught, nor the prophets have spoken, nor the gospel hath "' 12-
preached, nor the apostles have delivered ? And again, How Epist.
are the new devices brought in that our fathers never knew? i0".": °- 3<
St. Augustine, having reckoned up a great number ofthe bi- cixv.
shops of Rome, by a general negative, saith thus, In all this

220 ECCLESIASTICAL POLITY.
order of succession of bishops, there is not one bishop found
Lib. iv. that was a Donatist. St. Gregory, being himself a bishop of
Ep. 32. Rome> an(j 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 re
prove the vanity and novelty of your religion ; we tell you
none of the catholic, ancient, learned fathers, either Greek or
Latin, ever used either your private mass, or your half com
munion, or your barbarous unknown prayers. Paul never
planted them, Apollos never watered them, God never in
creased them ; they are of yourselves, they are not of God."
In all this there is not a syllable which any way crosseth
us. For concerning arguments negative, taken from human
authority, they are here proved to be in some cases very
strong and forcible. They are not in our estimation idle re
proofs, when the authors of needless innovations are opposed
with such negatives, as that of Leo, " How are these new de
vices brought in which our fathers never knew?" When their
grave and reverend superiors do reckon up unto them as Au
gustine did to the Donatists, large catalogues of fathers won
dered at for their wisdom, piety, and learning, amongst whom
for so many ages before us no one did ever so think of the
church's affairs as now the world doth begin to be persuaded;
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 itself 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 Archi
medes, "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
sort 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
men's speeches will be taken according to the matter whereof
they speak. Let any man therefore that carrieth indifferency
of judgment, peruse the Bishop's speeches, and consider well
of those negatives concerning Scripture, which he produceth

BOOK II. 221
out of Irenseusj Chrysostom 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
arguments taken from human authority, and not from Divine
only. They mention no more restraint in the one than 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,
than that an argument in some kinds of matter may be good,
although taken negatively from Scripture.
7. An earnest desire to draw all things unto the determi- Their opini-
nation of bare and naked Scripture, hath caused here much ?nn c°^era~
pains to be taken in abating the estimation and credit of force of ar-
man. Which if we labour to maintain as far as truth and rea- £Hmen's
; taken from
son will bear, let not any think that we travel about a matter human au-
not greatly needful : for the scope of all their pleading against {u°r0'de™
man's authority, is to overthrow such orders, laws, and con- ing of
stitutions in the church, as depending thereupon, if they ™onsSnr°"
should therefore be taken away, would peradventure leave persua.
neither face nor memory of church to continue long in the S10DS'
world, the world especially being such as now it is. That
which they have in this case spoken, I would for brevity's sake
let pass ; but that the drift of their speech being so danger
ous, their words are not to be neglected. Wherefore to say
that simply an argument taken from man's authority doth
hold no way, neither affirmatively nor negatively,3 is hard.
By a man's authority we here understand the force which
his word hath for the assurance of another's mind that buildr
eth 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 St. John's 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 man's authority is affirmatively such, that the
a T. C. 1. i. p. 25. When the question- is of the authority of a man, it holdeth
neither affirmatively nor negatively. The reason is, because the infirmity of man
eau never attain to the perfection of any thing whereby he might speak all things.
that are to be spoken of it ; neither yet be free from error in those things which he
speaketh or giveth out. And therefore this argument neither affirmatively nor nega
tively compelleth the hearer, but only induceth hiin to some liking or disliking of that
for which it is brought, and is rather for an orator to persuade the simpler sort, than
for a disputer to enforce hiin that is learned. 1 Cor. i. 11. John iv. 39.

Deut.
xix. 15.

222 ECCLESIASTICAL POLITY.
weightiest affairs in the world depend thereon. In judgment
and justice are not hereupon proceedings grounded? Saith
not the law, " that in the mouth of two or three witnesses
Matt. every word shall be confirmed ?" This the law of God would
xvui. 16. noj. gay jf there were in a man's 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 through
out the world. The sentences of wise and expert men were
never but highly esteemed. Let the title of a man's right be
called in question, are we not bold to rely and build upon the
judgment 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 man's 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 such 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 than know
wherefore they should allow and follow their judgments.
Contrariwise with them that are skilful, authority is much
more strong and forcible ; because they only are able to dis
cern how just cause there is why to some men's authority so
much should be attributed. For which cause the name of
Hippocrates (no doubt) was more effectual to persuade even
such men as Galen himself than to move a silly empiric ;
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 thereby
often with the best learned prevailed most. As for arguments
taken from human authority, and that negatively, for exam
ple's 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 godfa
thers, 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 un-

book ii. 223
sound. Notwithstanding even negatively an argument from
human authority may be strong, as namely thus : the chroni
cles of England mention no more than 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 man's 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 judgment to yield assent; or that negatively it hath
in it no strength at all. For unto every of these the contrary
is most plain. Neither doth that which is alleged concern
ing the infirmity of men overthrow or disapprove 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 them
selves do not err, 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 show 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 Pius Quintus and Gregory the Thirteenth,
and others have been popes of Rome, I suppose we are cer
tainly enough persuaded.. The ground of our persuasion,
who never saw the place nor persons beforenamed, can be
nothing but man's testimony. Will any man here notwith
standing, allege those mentioned human infirmities as rea
sons why these things should be mistrusted or doubted of ?
yea, that which is more, utterly to infringe the force and
strength of man's testimony were to shake the very fortress
of God's truth. For whatsoever we believe concerning sal
vation 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 openeththe door of entrance into the know
ledge 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 signify those
things. Some way therefore, notwithstanding man's infirm
ity, yet his authority may enforce assent. Upon better ad
vice andy deliberation so much is perceived, and at the length

224 ECCLESIASTICAL POLITY.
confessed, that arguments taken from the authority of men,
may not only so far forth as hath been declared, but farther
also be of some force in human sciences ; which force be it
never so small, doth shew that they are not utterly nought.
But in matters Divine it is still maintained stiffly, that they
have no manner of force at all.a 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 acknow
ledge that they are not in the other altogether unforcible.
For if the natural strength of man's wit may by experience
and study attain unto such ripeness in the knowledge of
things human, that men in this respect may presume to build
somewhat Upon their judgment ; what reason have we to
think but that even in matters Divine, the like wits furnished
with necessary helps, exercised in Scripture with like dili
gence, and assisted with the grace of Almighty God, may
grow unto so much perfection of knowledge, that men should
have just cause, when any thing pertinent unto faith and
religion is doubted of, the more willingly to incline their
minds towards that which the sentence of so grave, wise,
and learned, in that faculty shall judge most sound ? for the
controversy is of the weight of such men's judgments. Let
it therefore be suspected ; let it be taken as gross, corrupt,
repugnant unto the truth, whatsoever, concerning things Di
vine above nature, shall at any time be spoken as out of the
mouths of mere natural men, which have not the eyes where
with 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
rare skill that way hath them in singular admiration ; may
a T. C. I. i. p. 10. Although that kind of argument of authority of men is good
neither in human nor Divine sciences ; yet it hath some small force in human sciences,
forasmuch as naturally, and in that he is a man, he may come to some ripeness of
judgment in those sciences, which in Divine matters hath no force at all ; as of him
which naturally, and as he is a man, can no more judge of them than a blind man of
colours, yea so far is it from drawing credit if it be barely spoken without reason
and testimony of Scripture, that it carrieth also a suspicion of untruth, whatsoever
proceedeth from him ; which the apostle did well note, when, to signify a thing cor
ruptly spoken, and against the truth, he saith, That it is spoken according to man,
Rom. iii. He saith not, as a wicked and lying man, but simply as a man : and al
though this corruption be reformed in many, yet for so mnch as in whom the know
ledge of the truth is most advanced, there remainelh both ignorance and disordered
affections (whereof either of them turnelh him from speaking of the truth), no man's
authority, with the church especially, aud those that are called and persuaded of the
authority of the word of God, can bring any assurance unto the conscience.

book ii. 225
we reject even their judgment likewise, as being utterly of no
moment ? for my own part, I dare not so lightly esteem of
the church, and of the principal pillars therein. ¦ The truth
is, that the mind 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 mind 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
mind doth evermore incline. Scripture with Christian men be
ing received as the word of God; that for which we have proba-
ble,yea, thatwhichwehave necessary reason for,yea, that which
we see with our eyes, is not thought so sure as that which the
Scripture of God teacheth , because we hold that his speech
revealeth there whathimself 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 than 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 lawfully doubt and suspend our judg
ment, inclining 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 than propaga
tion, 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 than the con
trary) ; finally, in all things then are our consciences best
resolved, and in a most agreeable sort unto God and nature
settled, when they are so far persuaded as those grounds of
persuasions 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, often-
VOL. I. Q

226 ECCLESIASTICAL POLITY.
times grievously vexed. When bare and unbuilded conclu
sions are put into their minds, they finding not themselves
to have thereof any great certainty, imagine, that this pro-
ceedeth only from lack of faith, and that the Spirit of God
doth not work in them as it doth in true believers. By this
means their hearts are much troubled, they fall into anguish
and perplexity ; whereas the truth is, that how bold and con
fident 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 itself or through proof, such is the heart's assent
thereunto ; neither can it be stronger, being grounded as it
should be. I grant that proof derived from the authority of
man's judgment 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 whatso
ever, yet one demonstrative reason alleged, or one manifest
testimony cited from the mouth of God himself to the con
trary, could not choose but overweigh them all ; inasmuch
for them to have been deceived, it is not impossible ; it is,
that demonstrative reason or testimony Divine should de
ceive. Howbeit, in defect of proof infallible, because the
mind doth rather follow probable persuasions than approve
the things that have in them no likelihood of truth at all ;
surely if a question concerning matter of doctrine were pro
posed, and on the one side no kind of proof appearing, there
should on the other be alleged 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 judgment, yet to their very bare judgment
somewhat a reasonable man would attribute, notwithstand
ing the common imbecilities which are incident unto our
nature. And whereas it is thought, that especially with the
church, and those that are called and persuaded of the autho
rity of the word of God, man's authority with them especi
ally should not prevail ; it must and doth prevail even with
them, yea, with them especially, as far as equity requir-
eth, and farther we maintain it not.a For men to be tied
» T. C. 1. ii. p. 21. Of divers sentences of the fathers themselves (whereby some
have likened them lo brute beasts without reason, which suffer themselves to be led
by the judgment and authority of others, some have preferred the judgment of one
simple rude man alleging reason, unto companies of learned men), I will content
myself al this time with two or three sentences. Irensns saith, Whatsoever is to be

book ii. 227
and led by authority, as it were with a kind of captivity of
judgment, 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 allege it ; but being
found to be sound and good, the bare opinion of men to the
contrary must of necessity stoop and give place. Irenseus,
writing against Marcion, which held one God author of the
Old Testament, and another ofthe New, to prove thatthe apo
stles preached the same God which was known before to the
Jews, he copiously allegeth sundry their sermons and speeches
uttered concerning that matter and recordedin Scripture. And
lest any should be wearied with such store of allegations, in the
end he concludeth, " While we labour for these demonstra
tions 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 tedious : Quoniam osten-
siones quse sunt in Scripturis, non possunt ostendi nisi ex
ipsis Scripturis, because demonstrations that are in Scripture
may not otherwise be shewed, than 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, offend
ed at him which hath called them thus solemnly forth to say
nothing. And concerning the verdict of St. Jerome, if no
man, be he never so well learned, have after the apostles any
shewed in the Seripture, cannot be shewed but out of the Scriptures themselves, lib.
iii. cap. 12. Jerome saith, No man, be he never so holy or eloquent, hath any autho
rity after the apostles, in Psai. lxxxvi. Augnstine 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 not contrary to them. Ep. 18. And in auolher place, Hear this,
The Lord saith ; Hear not this, Donalus saith, Rogatus saith, Vincentius saith, Hila-
rius saith, Ambrose saith, Augustine saith, but hearken unto this, The Lord saith,
Ep. viii. And again, having to do with an Arian, he affirmeth, that neither he ought
to bring forth the council of Nice, nor the other the council of Arimine, thereby to
bring prejudice each to. other; neither ought the Arian 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 to neither, but common to both, matter with matter, cause with
cause, reason with reason, ought lo be debated, Cont. Max. Arian. p. 14. And in
another place against Petil. the Donatist, he saith, Let not these words be heard be
tween us, I say, You say ; let us hear this, Thus saith the Lord. And by and by,
speaking of the Scriptures, he saitb, There let us seek the church, there let us try
the cause. De Unit. Eceles. cap. 3. Hereby it is manifest, that the argument ofthe
authority of man affirmatively is nothing worth.
Q2

228 ECCLESIASTICAL POLITY.
authority to publish new doctrine as from Heaven, and to
require the world's assent as unto truth received by prophe
tical revelation ; doth this prejudice the credit of learned
men's judgments in opening that truth, which by being con
versant in the apostles' writings, they have themselves from
thence learned ? St. Augustine exhorteth not to hear men,
but to hearken to what God speaketh. His purpose is not
(I think) that we should stop our ears against his own ex
hortation, 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, is to be obeyed ; or if they both speak the same
thing, yet then also man's speech is 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 judg
ment think it to be ? If not, then this allegation also might
very well have been spared. In that ancient strife which
was between the catholic fathers and Arians, Donatists and
Others of like perverse and froward disposition, as long as
to fathers or councils alleged on the one side, the like by
the contrary side were opposed, impossible it was that ever
the question should by this means 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 controversy between them was such as might be deter
mined. In this case what madness was it with such kinds
of proofs to nourish their contention, when there were such
effectual means to end all controversy that was between
them ! Hereby therefore it doth not as yet appear, that an ar
gument of authority of man affirmatively, is in matters Divine
nothing worth. Which opinion being once inserted into the
minds of the vulgar sort, what it may grow unto God know
eth. 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 mat
ter of Scripture to think his own bare Yea, as good as the
Nay of all the wise, grave, and learned judgments that are
in the whole world : which insolency must be repressed, or
it will be the very bane, of Christian religion. Our Lord's
disciples marking what speech he uttered unto them, and at

book ii. 229
the same time calling to mind a common opinion held by
the scribes, between which opinion and the words of their
Master it seemed unto them that there was some contradic
tion, which they could not themselves answer with full satis
faction of their own minds : 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 judgment of the very
scribes in matters Divine to be of some value ; some proba
bility they thought there was that Elias should come, inas
much 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 seem true, only because the scribes had said it. For the
Scripture, from whence the scribes did gather it, was not then
in their heads. We do not find that our Saviour reproved
them of error for thinking the judgment 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 persuaded 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 persuaded 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 judgments of learned men are alleged against them, what
do they but either elevate their credit, or oppose unto them
the judgments of others as learned? Which thing doth argue
that all men acknowledge in them some force and weight,
for which they are loath the cause they maintain should be so
much weakened as their testimony is available., Again,,what
reason is there why, alleging testimonies as proofs, men give
them some title of credit, honour, and estimation, whom
they allege, unless beforehand it be sufficiently known who
they are ? What reason hereof but only a common ingraft
ed persuasion, 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 men's autho
rity is not lightly to be shaken off? Shall I add farther,
that the force of arguments drawn from the authority of

230 ECCLESIASTICAL POLITY.
Scripture itself, as scriptures commonly are alleged, shall
(being sifted) be found to depend upon the strength of this so-
much-despised and debased authority of man ? Surely it doth,
and that oftener than we are aware of. For although Scrip
ture be of God, and therefore the proof which is taken from
thence must needs be of all other most invincible ; yet this
strength it hath not, unless it avouch the self-same thing for
which it is brought. If there be either undeniable appearance
that so it doth, or reason such as cannot1 deceive, then Scrip
ture-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 alleged ? Is not their surest ground most com
monly, either some probable conjecture of their own, or the
judgment of others taking those scriptures as they do ?
Which notwithstanding, to mean otherwise than they take
them, it is not still altogether impossible. So that now and
then they ground themselves on human authority, even when
they most pretend Divine. Thus it fareth even clean through
out the whole controversy about that discipline which is so
earnestly urged and laboured for. Scriptures are plentifully
alleged to prove that the whole Christian world for ever
ought to embrace it. Hereupon men term it, the discipline
of God. Howbeit, examine, sift, and resolve, their alleged
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 testimo
nies is only 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 war
rant sufficient for any man's conscience to build such pro
ceedings upon, as have been and are put in ure for the esta
blishment of that cause ? But to conclude, I would gladly un
derstand how it cometh to pass, that they which so peremp
torily do maintain that human authority is nothing worth,
are in the cause which they favour so careful to have the com
mon sort of men persuaded, that the wisest, the godliest, and
the best learned in all Christendom, are that way given, see
ing they judge this to make nothing in the world for them ?
Again, how cometh it to pass, they cannot abide that autho-

BOOK II. 231
rity should be alleged on the other side, if there be no force
at all in authorities on one side or other ? Wherefore labour
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 pur
pose 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 solved, "They
do it btt after the truth made manifest, first by reason, or
by Scripture : they do it not, but to control the enemies of
truth, who bear themselves bold upon human authority mak
ing 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 what we are A deciara-
to judge of their sentences, and of the cause itself wherein J},™,^1
they are alleged; first, it may not well be denied, that all ac- is in this
tions of men endued with the use of reason are generally malter'
either good or evil : for although it be granted, that no ac
tion is properly termed good or evil unless it be voluntary ;
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, inasmuch as we
might stay our doing of them if he would. Beasts naturally
do take their food and rest when it offereth itself 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 Sa
viour Christ unto his disciples, " Could ye not watch with Matt.
me one hour ?" That which is voluntarily performed in things xxvi- 40*
tending to the end, if it be well done, must needs be done
with deliberate consideration of some reasonable cause where
fore we rather should do it than not. Whereupon it seemeth
that in such actions only, those are said to be good or evil
which are capable of deliberation : so that many things be
ing hourly done by men, wherein they need not use with
* If at any time it happened unto Augustine (as it did against the Donatists and
others) to allege the authority of the ancient fathers, which had been before him ;
yet this was not done before he had laid a sure foundation of his cause in the Scrip
tures, and that also being provoked by the adversaries of the truth, who bare them
selves high of some council, or of some man of name that bad favoured that part.
T. C. lib. ii. c.21.

232 ECCLESIASTICAL POLITY.
themselves any manner of consultation at all, it may perhaps
hereby seem that well or ill-doing belongeth only to our
weightier affairs, and to those deeds which are of so great
importance that they require advice. But thus to determine
jj were perilous, and peradveiifure unsound 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 itself that it needeth
not be sought for, in those things though we do not delibe
rate, yet they are of their nature apt to be deliberated on, in
regard of the will which may incline either way, and would
not any one way bend itself, if there were not some apparent
motive to lead it. Deliberation actual we use, where there
is doubt what we should incline our wills unto. Where no
doubt is, deliberation is not excluded as impertinent unto the
thing, but as needless in regard of the agent, which seeth al
ready what to resolve upon. It hath no apparent absurdity
therefore in it to think that, all actions of men endued with
Vthe use of reason, are generally either good or evil. What
soever is good, the same is also approved of God ; and ac
cording 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
Ephes. only not disproved nor disallowed of God for them. " No
^att' man hateth his own flesh." " If ye do good unto them that
v 4fi. do so to you, the very publicans themselves do as much."
v. 8,m " They are worse then infidels that have no care to provide
for their own." In actions of this sort, the very light of na
ture alone may discover that which is so far 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
fictions of this kind, our chiefest direction is from Scripture :
I for nature is no sufficient teacher what we should do that we
may attain unto life everlasting. The insufficiency of the
light of nature is by the light of Scripture so fully and so per-
, fectly herein supplied, that farther light than this hath added
^ there doth not need unto that end.

book ii. 233
Finally, some things, although not so required of necessi
ty, 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 Scrip
ture, which doth exact them at our hands ; yet those motives
that 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.
For which cause our Saviour doth plainly witness, that there
shall not be as much as a cup of cold water bestowed for his Matt.
sake without reward. Hereupon dependeth whatsoever dif- i- '
ference 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 fervour
and first love of Christians did bend itself, causing them to
sell their possessions, and lay down the price at the blessed Acts iv.
apostles' feet. Hereat St. Paul undoubtedly did aim, in so i-jiiess.
far abridging his own liberty, and exceeding that which the ii. 7. 9.
bond of necessary and enjoined duty tied him unto. Where
fore seeing, that in all these several kinds of actions, there
can be nothing possibly evil which God approveth ; and that
he approveth much more than he doth command ; and that
his very commandments in some kind, as namely, his precepts
comprehended in the law of nature, may be otherwise known
than only by Scripture ; and that to do them, howsoever we
know them, must needs be acceptable in his sight : let them
with whom we have hither disputed, consider well how it can
stand with reason to make the bare mandate of sacred Scrip
ture the only rule of all good and evil in the actions of mor
tal 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 in
tent to be accomplished by our devisings. What the Scrip
ture purposeth, the same in all points it doth perform. How=,
beit, that here we swerve not in judgment, one thing espe- j
cially 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, that first such
as imagine the general and main drift of the body of sacred

234 ECCLESIASTICAL POLITY.
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 re
velations from heaven, or else dangerously to add to the word
of God uncertain tradition, that so the doctrine of man's sal
vation may be complete ; which doctrine we constantly hold
in all respects without any such thing added to be so com
plete, that we utterly refuse as much as once to acquaint
ourselves with any thing farther. Whatsoever, to make up
the doctrine of man's salvation, is added as in supply of the
Scripture's insufficiency, we reject it. Scripture purposing
t 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 than behoveth, they on the contrary side
racking and stretching it farther than by him was meant, are
drawn into sundry as great inconveniences. These, pretend
ing the Scripture's perfection, infer thereupon, that in Scrip
ture 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 there
of, 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 comprise 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 infal
lible knowledge imprinted in the minds of all the children of
men, whereby both general principles for directing of human
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 tor-

book ii. 235
ment to weak consciences, filling them with infinite perplex
ities, scrupulosities, doubts insoluble, and extreme despairs."
Not that the Scripture itself doth cause any such thing (for
it tendeth to the clean contrary, and the fruit thereof is reso
lute assurance and certainty in that it teacheth), but the ne
cessities of this life urging men to do that which the light of
nature, common discretion, and judgment of itself, directeth
them unto ; on the other side, this doctrine teaching them
that so to do were to 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 di
rection ; how can it choose but bring the simple a thousand
times to their wits' end, how can it choose but vex and amaze
them ?. For in every action of common life, to find out some \
sentence clearly and infallibly setting before our eyes what I
we ought to do (seem we in Scripture never so expert), would .'
trouble us more than 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 men's lives and actions ; make all things sin which we
do by direction of nature's 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 in the gospel ; but servants being commanded to go, Luke
shall stand still till they have their errand warranted unto v"' s'
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 suffi
ciency of Holy Scripture, each extremely opposite unto the
other, and both repugnant unto truth. The schools of Rome
teach Scripture to be insufficient, 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
* 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. T. C.
lib. p. 6.

236 ECCLESIASTICAL POLITY.
dangerous extremity, as if Scripture did not only contain all
k things in that kind 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, un-
', lawful and sinful. Whatsoever is spoken of God, or things
appertaining to God, otherwise than 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 than it can have, the
incredibility of that do cause even those things which indeed
it hath most abundantly, to be less reverently 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 persuaded theirs
!. in this case was.

BOOK III.

Concerning their second asserlion, that in Scripture there must be of necessity con
tained a form of church polity, the laws whereof may in nowise be altered.

THE MATTER CONTAINED IN THIS THIRD BOOK.
1. What the church is, and in what respect laws of polity are thereunto necessarily
required.
2. Whether it be necessary that some particular form of church polity be set down
in Scripture, sith tbe things that belong particularly to any such form are not
of necessity to salvation.
3. That matters of church polity are different from mailers of faith and salvation,
and that they themselves so teach, which are our reprovers for so teaching.
4. That hereby we take not from Scripture any thing, which thereunto with the
soundness of truth may be given.
5. Their meaning who first urged against the polity of the cburoh of England, that
nothing ought to be established in the chnrch more than is commanded by the
word of God.
6. How great injury men by so thinking should offer unto all the churches of God.
7. A shift notwithstanding to maintain it, by interpreting commanded, as though it
were meant that greater things only ought to be found set down in Scripture par
ticularly, and lesser framed by the general rules of Scripture.
8. Another device to defend the same, by expounding commanded, as if it did
signify grounded on Scripture, and were opposed to things found out by the light
of natural reason only.
9. How laws for the polity of the ohurch may be made by the advice of men,
and how those being not repugnant to the word of God are approved in
fais sight.

book hi. 237
10. That neither God's being the author of laws, nor yet his committing of them to
Scripture, is any reason sufficient to prove that they admit no addition or
change.
11. Whether Christ must needs intend laws unchangeable altogether, or have forbid
den any where to make any other law than himself did deliver.

Albeit the substance of those controversies whereinto we What the
have begun to wade, be rather of outward things appertaining ^,™rmh^'
to the church of Christ, than of any thing wherein the nature respect
and being of the church consisteth : yet because the subject J*,0*
or matter which this position concerneth, is, a form of church thereunto
government, or church polity ; it therefore behoveth us so "^j^ y
far forth to consider the nature of the church, as is requisite
for men's more clear and plain understanding in what respect
laws of polity or government are necessary thereunto. That
church of Christ, which we properly term his body mystical,
can be but one ; neither can that one be sensibly discerned
by any man, inasmuch as the parts thereof are some in hea
ven already with Christ, and the rest that are on earth (al
beit their natural persons be visible) we do not discern under
this property whereby they are truly and infallibly of that
body. Only our minds by intellectual conceit are able to
apprehend that such a real body there is, a body collective,
because it containeth a huge multitude ; a body mystical,
because the mystery of their conjunction is removed altoge
ther from s"ense. Whatsoever we read in Scripture concern
ing the endless love and saving mercy which God sheweth
towards his church, the only proper subject thereof is this
church. Concerning this flock it is that our Lord and Sa
viour hath promised, " I give unto them eternal life, and they John
shall never perish, neither shall any pluck them out of my ** 28,
hands." They who are of this society have such marks and
notes of distinction from all others, as are not objects unto
our sense ; only unto God who seeth their hearts and under-
standeth all their secret cogitations, unto him they are clear
and manifest. All men knew Nathaniel to be an Israelite, i. 47.
But our Saviour, piercing deeper, giveth farther testimony of
him than men could have done with such certainty as he did,
" Behold indeed an Israelite, in whom there is no guile." If xxi. 15.
we profess as Peter did, that we love the Lord, and profess it
in the hearing of men ; charity is prone to believe all things,
and therefore charitable men are likely to think we do, as long
as they see no proof to the contrary. But that our love is

238 ECCLESIASTICAL POLITY.
1 Tim. sound and sincere, that it cometh from " a pure heart, a good
'" 3' conscience, and a faith unfeigned," who can pronounce, saving
only the Searcher of all men's hearts, who intuitively doth
know in this kind who are his ? And as those everlasting
promises of love, mercy, and blessedness, belong to the mys
tical church ; even so on the other side, when we read of any
duty which the church of God is bound unto, the church
whom this doth concern is a sensible known company. And
this visible church in like sort is but one, continued from the
first beginning of the world to the last end. Which company
being divided in two moieties, the one before, the other
since the coming of Christ, that part which since the coming
of Christ, partly hath embraced and partly shall hereafter em
brace the Christian religion, we term as by a more proper name
the church of Christ. And therefore the apostle affirmeth
plainly of all men Christian, that be they Jews or gentiles,bond
or free, they are all incorporated into one company, they all
make but one body.3 The unity of which visible body and
church of Christ consisteth in that uniformity which all seve
ral persons thereunto belonging have, by reason of that one
Lord, whose servants they all profess themselves ; that one
faith which they all acknowledge, that one baptism wherewith
they are all initiated. The visible church of Jesus Christ is
therefore one, in outward profession of those things which
supernaturally appertain to the very essence of Christianity,
and are necessarily required in every particular Christian
Acts man. " Let all the house of Israel know for certainty (saith
h. 36. peter^ that q0(j hath made him both Lord and Christ, even
this Jesus whom ye have crucified." Christians therefore
John they are not, " which call not him their Master and Lord." And
xm. 13. from ^ence it came, that first at Antioch, and afterward
iii. 24. throughout the whole world, all that were ofthe church visi-
bl e were called Christians, even amongst the heathens ;which
name unto them was precious and glorious ; but in the esti
mation of the rest of the world, even Christ Jesus himself
was execrable ;b for whose sake all men were so likewise which
» That he might reconcile both unto God in one body. Ephes. ii. 16. That the
Gentiles should be inheritors also, and of the same body. Ephes. iii. 16. Vide T. p.
3. q. 7. art. 3. 1 Cor. xii. 13. Ephes. iv. 5.
b Nero quassitissimis poems affecit, quos per flagitia invisos vulgus Christianos ap-
pellabat. Auctor nominis ejus Christus, qui Tiberio imperitante, per procuratorem
Pontium Pilalnm supplicio affectus erat. Repressaque in prasens exitiabilis super-
stitio rursus erumpebat, non modo per Judieam, originem ejus mali, sed per urbem
etiam, quo ouncta undique atrocia aut pudenda confluunt celebranturqne. 1 Cor, i.
23. Vide et Taciturn, lib. Annal. xv.

iv. 1.

book iii. 239
did acknowledge him to be their Lord. This himself did
foresee, and therefore armed his church to the end they-might
sustain it without discomfort. " All these things will they do John
unto you for my name's sake ; yea, the time shall come, that XT-21>
whosoever killeth you will think that he doeth God service."
" These things I tell you, that when the hour shall come, ye xvi.s.4.
may then call to mind how I told you beforehand of them."
But our naming of Jesus Christ our Lord is not enough to
prove us Christians, unless we also embrace that faith which
Christ hath published unto the world. To shew that the an
gel of Pergamus continued in Christianity, behold how the
Spirit of Christ speaketh, " Thou keepest my name, and thou Apoc.
hast not denied my faith." Concerning which faith, " the rule "• 1 '
thereof (saith Tertullian) is one alone, immoveable, and no Tertui. de
way possible to be better framed anew." What rule that is, ian1.u''
he sheweth by rehearsing those few articles of Christian be
lief. And before Tertullian Ireny ; " the church, though i*en. ad-
scattered through the whole world, unto the utmost borders reTiib. i."
of the earth, hath from the apostles and their disciples received caP- 2- &c*
belief." The parts of which belief he also reciteth in substance
the very same with Tertullian, and thereupon inferreth, " This
faith, the church being spread far and wide, preserveth as if
one house did contain them : these things it equally embraceth,
as though it had even one soul, one heart, and no more : it
publisheth, teacheth, and delivereth thesethings with uniform
consent, as if God had given it but one only tongue where
with to speak. He which amongst the guides of the church is
best able to speak, uttereth no more than this; and less than
this, the most simple do not utter, when they make profession
of their faith." Now although we know the Christian faith
and allow of it, yet in this respect we are but entering ; en
tered we are not into the visible church before our admit
tance by the door of baptism. Wherefore, immediately upon
the acknowledgment of Christian faith, the eunuch (we
see) was baptized by Philip, Paul by Ananias, by Peter a Ac's
huge multitude containing three thousand souls; which ™ii.i6.
being once baptized, were reckoned in the number of souls «• Gl
added to the visible church. As for those virtues that be
long unto moral righteousness and honesty of life, we do not
mention them, because they are not proper unto Christian
men, as they are Christian, but do concern them as they are
men. True it is, the want of these virtues excludeth from
salvation. So doth much more the absence of inward belief

240 ECCLESIASTICAL POLITY.
of heart ; so do despair and lack of hope ; so emptiness of
Christian love and charity. But we speak now of the vi
sible church, whose children are signed with this mark,
" one Lord, one faith, one baptism." In whomsoever these
things are, the church doth acknowledge them for her child
ren ; them only she holdeth for aliens and strangers, in whom
these things are not found. For want of these it is, that Sa
racens, Jews, and infidels, are excluded out ofthe bounds of
the church. Others we may not deny to be of the visible
church, as long as these things are not wanting in them. For
apparent it is, that all men are of necessity either Christians
or not Christians. If by external profession they be Christians,
then they are of the visible church of Christ ; and Christians
by external profession they are all, whose mark of recogni
zance hath in it those things which we have mentioned, yea,
although they be impious idolaters, wicked heretics, persons
excommunicable, yea, and cast out for notorious improbity.
Such withal we deny not to be the imps and limbs of Satan,
even as long as they continue such. Is it then possible, that
the self-same men should belong both to the synagogue of
Satan, and to the church of Jesus Christ ? Unto that church
which is his mystical body, not possible ; because that body
consisteth of none but only true Israelites, true sons of Abra
ham, true servants and saints of God. Howbeit of the vi
sible body and church of Jesus Christ, those may be and
oftentimes are in respect of the main parts of their out
ward profession, who in regard of their inward disposi
tion of mind, yea, of external conversation, yea, even of
some parts of their very profession, are most worthily both
hateful in the sight of God himself, and in the eyes of
Matt, thesounder partof the visible church most execrable. Our
Saviour therefore compareth the kingdom of heaven to a net,
xiii. 24. whereunto all which cometh, neitheris, nor seemeth fish:
his church he compareth unto a field, where tares, manifestly
known and seen by all man, do grow intermingled with good
corn ; and even so shall continue till the final consummation
of the world. God hath had ever, and ever shall have, some
Exod. church visible upon earth. When the people of God wor-
ps. ovi. shipped the calf in the wilderness ; when they adored the
"ki?' brazen serPent 5 when they served the gods of the nations ;
xviii. 4. when they bowed their knees to Baal ; when they burnt in-
j|.er- cense and offered sacrifice unto idols : true it is, the wrath
of God was most fiercely inflamed against them, their pro-

BOOK III. 241
phets justly condemned them as an adulterous seed, and a 2 Kings
wicked generation of miscreants, which had forsaken the j^"'1"
living God ; and of him were likewise forsaken, in respect of lvii. 3.
that singular mercy wherewith he kindly and lovingly em- jjfis.
braceth his faithful children. Howbeit, retaining the law of Jer.
God, and the holy seal of his covenant, the sheep of his vi-™'11,
sible flock they continued even in the depth of their disobe
dience and rebellion. Wherefore not only amongst them
God always had his church, because he had thousands which
never bowed their knees to Baal ; but whose knees were i Kings
bowed unto Baal, even they were also of the visible church of x,x* 18'
God. Nor did the prophet so complain, as if that church had
been quite and clean extinguished ; but he took it as though
there had not been remaining in the world any besides him
self that carried a true and an upright heart towards God,
with care to serve him according unto his holy will. For
lack of diligent observing the difference, first, between the
church of God, mystical and visible, then between the vi
sible sound and corrupted, sometimes more, sometimes less,
the oversights are neither few nor light that have been com
mitted. This deceiveth them, and nothing else, who think
that in the time of the first world the family of Noah did
contain all that were of the visible church of God. From
whence it grew, and from no other cause in the world, that
the African bishops in the council of Carthage, knowing how
the administration of baptism belongeth only to the church,
and supposing that heretics, which were apparently severed
from the sound believing church, could not possibly be of
the church of Jesus Christ, thought it utterly against reason,
that baptism administered by men of corrupt belief, should
be accounted as a sacrament. And therefore in maintenance
of rebaptization, their arguments are built upon the fore-
alleged ground, " That heretics are not at all any part of the Fortnnat.
church of Christ. Our Saviour founded his church on a rock, '" Co™ft.
t> ci ¦ • i i • Car. Matt.
and not upon heresy. Fower ot baptizing he gave to his apo- vii. 24.
sties, unto heretics he gave it not. Wherefore they, that are x""8'ig
without the church, and oppose themselves against Christ,
do but scatter the sheep and flock. Without the church,
baptize they cannot." Again, " Are heretics Christians, or Secundinus
are they not ? If they be Christians, wherefore remain they con°^m
not in God's church ? If they be no Christians, how make Matt.
they Christians ? Or to what purpose shall these words of the ™" '
VOL. I. E

242 ECCLESIASTICAL POLITY.
Lord serve ? — He which is not with me, is against me ; and,
He which gathereth not with me, scattereth ? Wherefore
evident it is, that upon misbegotten children and the brood
of antichrist, without rebaptization, the Holy Ghost cannot
descend." But none in this case so earnest as Cyprian : " I
know no baptism but one, and that in the church only ; none
without the church, where he that doth cast out the devil,
hath the devil : he doth examine about belief, whose lips
and words do breathe forth a canker : the faithless doth
offer the articles of faith ; a wicked creature forgiveth wick
edness ; in the name of Christ, antichrist signeth ; he which
is cursed of God, blesseth; a dead carrion promiseth life ; a
man unpeaceable giveth peace ; a blasphemer calleth upon
the name of God ; a profane person doth exercise priest
hood ; a sacrilegious wretch doth prepare the altar ; and in
the neck of all these that evil also cometh ; the eucharist a
very bishop of the devil doth presume to consecrate." All
this was true, but not sufficient to prove that heretics were
in no sort any part of the visible church of Christ, and con
sequently their baptism, no baptism. This opinion there
fore was afterward both condemned by a better advised
council, and also revoked by the chiefest of the authors
thereof themselves. What is it but only the self-same error
and misconceit, wherewith others being at this day likewise
inConcilio possessed, they ask us where our church did lurk, in what
vir Hie- cave °^ ^e eartn it slept» f°r s0 many hundreds of years toge-
ron. Dial, ther, before the birth of Martin Luther? As if we were of
L cif-ria °Pmi°n» that Luther did erect a new church of Christ. No,
the church of Christ which was from the beginning, is, and
continueth unto the end. Of which church, all parts have
not been always equally sincere and sound. In the days of
Abia, it plainly appeareth that Judah was by many degrees
more free from pollution than Israel ; as that solemn oration
sheweth, wherein he pleadeth for the one against the other
2 Chron. in this wise : — " O Jeroboam, and all Israel, hear you me :
have ye not driven away the priests of the Lord, the sons of
Aaron, and the Levites, and have made your priests like the
people of nations ? Whosoever cometh to consecrate with a
young bullock, and seven rams, the same may be a priest of
them that are no gods. But we belong unto the Lord our
God, and have not forsaken him; and the priests, the sons of
Aaron, minister unto the Lord every morning and every, even-

xm

book iii. 243
ing, burnt-offerings and sweet incense ; and the bread is set
in order upon the pure table, and the candlestick of gold
with the lamps thereof to burn every evening ; for we keep
the watch of the Lord our God, but ye have forsaken him."
In St. Paul's time the integrity of Rome was famous ; Co
rinth many ways reproved ; they of Galatia much more out
of square. In St. John's time, Ephesus and Smyrna in far
better state than Thyatira and Pergamus were. We hope,
therefore, that to reform ourselves, if at any time we have
done amiss, is not to sever ourselves from the church we
were of before. In the church we were, and we are so still.
Other difference between our estate before and now we know
none, but only such as we see in Judah ; which having some
time been idolatrous, became afterward more soundly reli
gious, by renouncing idolatry and superstition. If Ephraim Hos.
" be joined to idols," the counsel of the prophet is, " let him iv- l5-
alone. If Israel play the harlot, let not Judah sin." " If it Josh.
seem evil unto you (saith Joshua), to serve the Lord, choose x,Llv"
you this day whom you will serve ; whether the gods whom
your fathers served beyond the flood, or the gods of the
Amorites in whose land ye dwell : but I and mine house will
serve the Lord." The indisposition therefore of the church
of Rome to reform herself, must be no stay unto us from
performing our duty to God ; even as desire of retaining con
formity with them could be no excuse if we did not perform
that duty. Notwithstanding, so far as lawfully we may, we
have held and do hold fellowship with them. For even as
the apostle doth say of Israel, that they are in one respect
enemies, but in another beloved of God; in like sort with Rom.
Rome, we dare not communicate concerning sundry her gross *'• '28,
and grievous abominations ; yet touching those main parts
of Christian truth wherein they constantly still persist, we
gladly acknowledge them to be of the family of Jesus Christ;
and our hearty prayer unto God Almighty is, that being
conjoined so far forth with them, they may at the length (if it
be his will) so yield to frame and reform themselves, that
no distraction remain in any thing, but that we " all may
with one heart and one mouth glorify God the Father of
our Lord and Saviour, whose church we are." As there are
which make the church of Rome utterly no church at all,
by reason of so many, so grievous errors in their doctrines;
so we have them amongst us, who, under pretence of ima-
e 2

244 ECCLESIASTICAL POLITY.
gined corruptions in our discipline, do give even as hard a
judgment of the church of England itself. But whatsoever
either the one sort or the other teach, we must acknowledge
even heretics themselves to be, though a maimed part, yet a
part of the visible church. If an infidel should pursue to death
a heretic professing Christianity, only for Christian profes
sion's sake, could we deny unto him the honour of martyrdom?
Yet this honour all men know to be proper unto the church.
Heretics therefore are not utterly cut off from the visible
church of Christ. If the fathers do any where, as oftentimes
they do, make the true visible church of Christ, and heretical
companies, opposite ; they are to be construed as separating
heretics, not altogether from the company of believers, but
from the fellowship of sound believers. For where professed
unbelief is, there can be no visible church of Christ ; there
may be, where sound belief wanteth. Infidels being clean
without the church, deny directly, and utterly reject, the very
principles of Christianity ; which heretics embrace, and err
only by misconstruction. Whereupon their opinions, al
though repugnant indeed to the principles of Christian faith,
are notwithstanding by them held otherwise, and maintained
as most consonant thereunto. Wherefore being Christians
in regard of the general truth of Christ which they openly
profess ; yet they are by the fathers every where spoken of,
as men clean excluded out of the right believing church, by
reason of their particular errors, for which all that are of a
sound belief must needs condemn them. In this considera
tion, the answer of Calvin unto Farel, concerning the child-
Calvin, ren of popish parents, doth seem crazed. " Whereas (saith
i4qSt' ne) you ask our judgment about a matter, whereof there is
doubt amongst you, whether ministers of our order, profess
ing the pure, doctrine of the gospel, may lawfully admit unto
baptism an infant whose father is a stranger unto our churches,
and whose mother hath fallen from us unto the papacy,
so that both the parents are popish : thus we have thought
good to answer ; namely, that it is an absurd thing for us
to baptize them which cannot be reckoned members of our
body. And sith papists' children are such, we see not how
it should be lawful to minister baptism unto them." Sounder
a great deal is the answer of the ecclesiastical college of
Geneva unto Knox, who haying signified unto them, that him
self did not think it lawful to baptize bastards, or the child-

book hi. 245
ren of idolaters (he meaneth papists), or of persons excom
municate, till either the parents bad by repentance submitted
themselves unto the church, or else their children being
grown unto the years of understanding, should come and sue
for their own baptism ; " For thus thinking (saith he), I am Epj8t-
thought to be over severe, and that not only by them which
are popish, but even in their judgments also who think them
selves maintainers of the truth." Master Knox's oversight
herein they controlled. Their sentence was, " Wheresoever EP;st.
285
the profession of Christianity hath riot utterly perished and
been extinct, infants are beguiled of their right if the com
mon seal be denied them." Which conclusion in itself is
sound, although it seemeth the ground is but weak where
upon they build it. For the reason which they yield of their
sentence, is this ; " The promise which God doth make to the
faithful concerning their seed, reacheth unto a thousand ge
nerations ; it resteth not only in the first degree of descent.
Infants therefore whose great-grandfathers have been holy
and godly, do in that respect belong to the body of the
church, although the fathers and grandfathers of whom they
descend, have been apostates : because the tenure of the
grace of God which did adopt them three hundred years ago
and more in their ancient predecessors, cannot with justice
be defeated and broken off by their parents' impiety coming
between." By which reason of theirs, although it seem that
all the world may be baptized, inasmuch as no man living
is a thousand descents removed from Adam himself; yet we
mean not at this time, either to uphold, or to overthrow it ;
only their alleged conclusion we embrace, so it be construed
in this sort : " That forasmuch as men remain in the visi
ble church, till they utterly renounce the profession of Christ
ianity, we may not deny unto infants their right, by with
holding from them the public sign of holy baptism, if they
be born where the outward acknowledgment of Christianity
is not clean gone and extinguished." For being in such sort
born, their parents are within the church, and therefore their
birth doth give them interest and right in baptism. Albeit
not every error and. fault, yet heresies and crimes which are
not actually repented of and forsaken, exclude quite and
clean from that salvation which belongeth unto the mystical
body of Christ ; yea, they also make a separation from the
visible sound church of Christ ; altogether from the visible

246 ECCLESIASTICAL POLITY.
church neither the one nor the other doth sever. As for the
act of excommunication, it neither shutteth out from the
mystical, nor clean from the visible, but only from fellowship
with the visible in holy duties. With what congruity then
doth the church of Rome deny, that her enemies, whom she
holdeth always for heretics, do at al} appertain to the church
of Christ ; when her own so freely grant, that albeit the pope
(as they say) cannot teach heresy nor propound error, he
may notwithstanding himself worship idols, think amiss con
cerning matters of faith, yea, give himself unto acts diaboli
cal, even being pope ? How exclude they us from being any
part of the church of Christ under the colour and pretence
of heresy, when they cannot but grant it possible, even for
him to be as touching his own personal persuasion heretical,
who in their opinion not only is of the church, but holdeth
the chiefest place of authority over the same ? But of these
things we are not now to dispute. That which already we
have set down, is for our present purpose sufficient. By the
church therefore, in this question, we understand no other
than only the visible church. For preservation of Christ
ianity there is not any thing more needful, than that such as
are of the visible church have mutual fellowship and society
one with another. In which consideration, as the main body
of the sea being one, yet within divers precincts hath divers
names ; so the catholic church is in like sort divided into a
number of distinct societies, every of which is termed a church
within itself. In this sense the church is always a visible
society of men ; not an assembly, but a society. For although"""
the name of the church be given unto Christian assemblies,
although any number of Christian men congregated may be
termed by the name of a church, yet assemblies properly are
rather things that belong to a church. Men are assembled
for performance of public actions ; which actions being ended,
the assembly dissolveth itself, and is no longer in being;
whereas the church which was assembled, doth no less con
tinue afterward, than before. a "Where but three are, and
they ofthe laity also (saith Tertullian), yet there is a church ;"
that is to say, a Christian assembly. But a church, as now
we are to understand it, is a society ; that ' is, a number of
men belonging unto some Christian fellowship, the place and
limits whereof are certain. That wherein they have com-
a Terlull. Exhort, ad Castit. Ubi ties, Ecclesia est, licel laici.

book ni. 247
munion, is the public exercise of such duties as those men
tioned in the Apostles' Acts, " instruction, breaking of bread, Acls »•
and prayer." As therefore they that are of the mystical body
of Christ, have those inward graces and virtues wherein they
differ from all others which are not of the same body ; again,
whosoever appertain to the visible body ofthe church, they
have also the notes of external profession, whereby the world
knoweth what they are : after the same manner, even the se
veral societies of Christian men, unto every of which the
name of a church is given, with addition betokening seve
rally, as the church of Rome, Corinth, Ephesus, England,
and so the rest, must be endued with correspondent general
properties belonging unto them as they are public Christian
societies. And of such properties common unto all societies
Christian, it may not be denied that one of the very chiefest
is ecclesiastical polity. Which word I therefore the rather
use, because the name of government, as commonly men un
derstand it in ordinary speech, doth not comprise the large
ness of that whereunto in this question it is applied. For
when we speak of government, what doth the greatest part
conceive thereby, but only the exercise of superiority peculiar
unto rulers and guides of others ? To our purpose therefore the
name of church polity will better serve, because it containeth
both government, and also whatsoever besides belongeth to
the ordering ofthe church in public. Neither is any thing in
this degree more necessary than church polity, which is a form
of ordering the public spiritual affairs of the church of God.
2. But we must note, that he which affirmeth speech to Whether it
be necessary among all men throughout the world, doth sar„ n,at
not thereby import that all men must necessarily speak one SODle Parti_
kind of language ; even so the necessity of polity and regi- 0f church
ment in all churches may be held without holding any one Polit-v be .
certain form to be necessary in them all, nor is it possible Scripture,
that any form of polity, much less of polity ecclesiastical, s''.h the
should be good, unless God himself be author of it. 3" Those belong
things that are not of God (saith Tertullian), they can have £*£i°",ar,y
no other than God's adversary for their author." Be it such form,
whatsoever in the church of God, if it be not of God, we areno!otnecessity to
hate lt. Of God it must be; either as those things some- salvation.
a Tertui. de habitu mul. jEmuli sint necesse est, qua? Dei non sunt. Rom. ii.
15. Lact. lib. vi. c. 8. Hie legis hujus inventor, disceptator, lator. Cic. iii. de
Repub.

248 ECCLESIASTICAL POLITY.
times were, which God supernaturally revealed, and so de- -.
livered them unto Moses for government ofthe common
wealth of Israel ; or else as those things which men find out
by help of that light which God hath given them unto that
end. The very law of nature itself, which no man can deny
but God hath instituted, is not of God, unless that be of God
whereof God is the author as well this latter way as the for
mer. But forasmuch as no form of church polity is thought
by them to be lawful, or to be of God, unless God be so the
author of it that it be also set down in Scripture : they
should tell us plainly, whether their meaning be that it
must be there set down in whole or in part. For if wholly,
let them shew what one form of polity ever was so. Their
own to be so taken out of Scripture they will not affirm ; nei
ther deny they that in part, even this which they so much
oppugn is also from thence taken. Again, they should tell us,
whether only that be taken out of Scripture which is actual
ly and particularly there set down ; or else that also which
the general principles and rules of Scripture potentially con
tain. The one way they cannot so much as pretend, that
all the parts of their own discipline are in Scripture ; and
the other way their mouths are stopped, when they would
plead against all other forms besides their own ; seeing their
general principles are such as do not particularly prescribe
any one, but sundry may equally be consonant unto the ge
neral axioms of the Scripture. But to give them some larger
scope, and not to close them up in these straits : let their
allegations be considered, wherewith they earnestly bend
themselves against all which deny it necessary that any
one complete form of church polity should be in Scripture.
First, therefore, whereas it hath been told them that matters
of faith, and, in general, matters necessary unto salvation,
are of a different nature from ceremonies, order, and the
kind of church government ; and that the one is necessary
to be expressly contained in the word of God, or else mani
festly collected out of the same, the other not so ; that it is
necessary not to receive the one, unless there be something
in Scripture for them ; the other free, if nothing against them
may thence be alleged : although there do not appear any
just or reasonable cause to reject or dislike of this; never
theless, as it is not easy to ' speak to the contentation of
minds exulcerated in themselves, but that somewhat there

book iii. 249
will be always which displeaseth ; so herein for two things
we are reproved. "The first is, misdistinguishing, because
matters of discipline and church government are (as they say)
matters necessary to salvation and of faith, whereas we put
a difference betwixt the one and the other. Our second
fault is, injurious dealing with the Scripture of God, as if it
contained only the principal points of religion, some rude
and unfashioned matter of building the church, but had left
out that which belongeth unto the form and fashion of it ;
as if there were in the Scripture no more than only to cover
the church's nakedness, and not chains, bracelets, rings,
jewels, to adorn her; sufficient to quench her thirst, to kill
her hunger, but not to minister a more liberal, and (as it were)
a more delicious and dainty diet. In which case our apo
logy shall not need to be very long.
3. The mixture of those things by speech which by na- That mat-
ture are divided, is the mother of all error. To take away t(?r?.0 *IS"
' t J ciphne are
therefore that error, which confusion breedeth, distinction different
is requisite. Rightly to distinguish, is by conceit of mind t™"^ at~
to sever things different in nature, and to discern wherein faith and
they differ. So that if we imagine a difference where there aa dv ah'°™ '
is none, because we distinguish where we should not, it may they them-
not be denied that we misdistinguish. The only trial whether teaciTwiiich
we do so yea or no, dependeth upon comparison between our aro our re-
conceit and the nature of things conceived. Touching mat- pr0Ter'
ters belonging to the church of Christ, this we conceive,
a Two things misliked ; the one, that we distinguish matters of discipline or churoh
government from matters of faith, and necessary unto salvation : the other, that we
are injurious to the Scripture of God in abridging the large and rich contents thereof.
Their words are these : You which distinguish between these, and say, that matters
of faith and necessary unto salvation may not be tolerated in the church, unless they
be expressly contained in the word of God, or manifestly gathered ; but that ceremo
nies, order, discipline, government in the chnrob, may not be received against the
word of God, and consequently may be received if there be no word against them,
although there be none for them : you (I say) distinguishing or dividing after this
sort, do prove yourself an evil divider. As though matters' of discipline and kind of
government were not matters necessary to salvation and of faith. It is no small injury
which you do unto the word of God, to pin it in so narrow a room as that it should
be able to direct us but in the principal points of our religion ; or as though the sub
stance of religion, or some rude and unfashioned matter of building of the church
were uttered iu them ; and those things were left out that should pertain to the form
and fashion of it ; or, as if there were in the Scriptures only to cover tbe church's
nakedness, and not also chains, and bracelets, and rings, and other jewels, to adorn
her and set her out; or that to conclude, there were sufficient to quench her thirst,
and kill her hunger, but not to minister unto her a more liberal, and (as it were) a
more delicious and dainty diet. These things you seem lo say, when you say, that
matters necessary to salvation, and of faith, are contained in Scripture, especially
when you appose these things to ceremonies, order, discipline, and government.
T. C. lib. i. p. 26.

250 ECCLESIASTICAL POLITY.
that they are not of one suit. Some things are merely of
faith, which things it doth suffice that we know and believe ;
some things not only to be known but done, because they con
cern the actions of men. Articles about the Trinity are mat
ters of mere faith, and must be believed. Precepts concern
ing the works of charity are matters of action ; which to
know unless they be practised, is not enough. This being
so clear to all men's understandings, I somewhat marvel that
they especially should think it absurd to oppose church go
vernment, a plain matter of action, unto matters of faith, who
knew that themselves divide the gospel into doctrine and
discipline.11 For if matters of discipline be rightly by them
distinguished from matters of doctrine, why not matters of
government by us as reasonably set against matters of faith ?
Do not they under doctrine comprehend the same which we
intend by matters of faith ? Do not they under discipline
comprise the regiment of the church? When they blame that
in us which themselves follow, they give men great cause to
doubt that some other thing than judgment doth guide their
speech. What the church of God standeth bound to know
or do, the same in part nature teacheth. And because nature
can teach them but only in part, neither so fully as is requi
site for man's salvation, nor so easily as to make the way
plain and expedite enough that many may come to the know
ledge of it, and so be saved, therefore in Scripture hath God
both collected the most necessary things that the school of
nature teacheth unto that end, and revealeth also whatso
ever we neither could with safety be ignorant of, nor at all
be instructed in but by supernatural revelation from him.
So that Scripture containing all things that are in this kind
any way needful for the church, and the principal of the other
sort, this is the next thing wherewith we are charged as with
an error. We teach, that whatsoever is unto salvation termed
necessary by way of excellency ; whatsoever it standeth all
men upon to know or do that they may be saved ; whatso
ever there is whereof it may truly be said, " This not to be
lieve, is eternal death and damnation ;" or, " This every soul
that will live, must duly observe :" of which sort the articles
of Christian faith, and the sacraments of the church of Christ,
a T. C. I. ii. p. 1. We offer to shew the discipline to be a part of the gospel. And
again, p. 5. I speak of the discipline as of a part of the gospel. If the discipline
be one part of the gospel, what other part can they assign but doctrine to answer in
division to the discipline ?

book iii. 251
are : all such things, if Scripture did not comprehend, the
church of God should not be able to measure out the length
and the breadth of that way wherein for ever she is to walk ;
heretics and schismatics never ceasing, some to abridge,
some to enlarge, all to pervert and obscure, the same. But
as for those things that are accessory hereunto, those, things
that so belong to the way of salvation as to alter them is no
otherwise to change that way, than a path is changed by al
tering only the uppermost face thereof ; which be it laid with
gravel, or set with grass,- or paved with stones, remaineth
still the same path ; in such things, because discretion may
teach the church what is convenient, we hold not the church
farther tied herein unto Scripture, than that against Scrip
ture nothing be admitted in the church, lest that part which
ought always to be kept even, do thereby come to be over
grown with brambles and thorns. If this be unsound, where
in doth the point of unsoundness lie ? Is it not that we make
some things necessary, some things accessory and appendent
only ? For our Lord and Saviour himself doth make that
difference, by terming judgment, and mercy, and fidelity,
with other things of like nature, " the greater and weightier Matt.
matters of the law." Is it then in that we account ceremo- XX1"-23-
nies (wherein we do not comprise sacraments, or any other
the like substantial duties in the exercise of religion, but only
such external rites as are usually annexed unto church ac
tions), is it an oversight that we reckon these things and mat
ters51 of government in the number of things accessory, not
things necessary in such sort as hath been declared ? Let
them which therefore think us blameable consider well their
own words. Do they not plainly compare the one unto gar
ments, which cover the body of the church ; the other unto
rings, bracelets, and jewels, that only adorn it? The one to
that food which the church doth live by, the other to that
which maketh her diet liberal, dainty, and more delicious ?
Is dainty fare a thing necessary to the sustenance, or to the
clothing ofthe body rich attire ? . If not, how can they urge
the necessity of that which themselves resemble by things
not necessary ? Or by what construction shall any man livr
ing be able to make those comparisons true, holding that
¦ The government of the church of Christ granted by Fenner himself to be thought
a matter of great moment, yet not ofthe substance of religion, against Doctor Bridges,
p. 121. if it be Fenner which was the author of that book.

252

ECCLESIASTICAL POLITY.

That we do
not take
from Scrip
ture any
thing which
may be
thereunto given with
soundnessof truth.
Arist. Pol.
lib. i. cap. 8.
et Plato in
Menex.Arist. lib.
iii. de
Animal. cap. 45.

distinction untrue, which putteth a difference between things
of external regiment in the church and things necessary unto
salvation ?
4. Now as it can be to nature no injury that of her we say
the same which diligent beholders of her works have ob
served ; namely, that she provideth for all living creatures
nourishment which may suffice ; that she bringeth forth no
kind of creature whereto she is wanting in that which is need
ful : although we do not so far magnify her exceeding bounty,
as to affirm that she bringeth into the world the sons of men
adorned with gorgeous attire, or maketh costly buildings to
spring up out ofthe earth for them : so I trust that to mention
what the Scripture of God leaveth unto the church's discre
tion in some things, is not in any thing to impair the honour
which the church of God yieldeth to the sacred Scriptures,
perfection. Wherein seeing that no more is by us main
tained, than only that Scripture must needs teach the church
whatsoever is in such sort necessary as hath been set down ;
and that it is no more disgrace for Scripture to have left a
number of other things free to be ordered at the discretion
of the church, than for nature to have left it to the wit of man
to devise his own attire, and not to look for it as the beasts
ofthe field have theirs : if neither this can import, nor any
other proof sufficient be brought forth, that we either will at
any time or ever did affirm the sacred Scripture to compre
hend no more than only those bare necessaries; if we ac
knowledge that as well for particular application to special
occasions, as also in other manifold respects, infinite trea
sures of wisdom are over and besides abundantly to be found
in the Holy Scripture ; yea, that scarcely there is any noble
part of knowledge worthy the mind of man but from thence
it may have some direction and light ; yea, that although
there be no necessity it should of purpose prescribe any one
particular form of church government, yet touching the man
ner of governing in general, the precepts that Scriptrue set
teth down are not few, and the examples many, which it pro-
poseth for all church governors even in particularities to fol
low ; yea, that those things, finally, which are of principal
weight in the very particular form of church polity (although
not that form which they imagine, but that which we against
them uphold), are in the self-same Scriptures contained ; if
all this be willingly granted by us, which are accused to pin

book iii. 253
the word of God in so narrow a room as that it should be
able to direct us but in principal points of our religion ; or
as though the substance of religion, or some rude and un
fashioned matter of building the church were uttered in them,
and those things left out that should pertain to the form and
fashion of it ; let the cause of the accused be referred to the
accuser's own conscience, and let that judge whether this ac
cusation be deserved where it hath been laid.
5. But so easy it is for every man living to err, and so hard Their mean-
to wrest from any man's mouth the plain acknowledgment dn;| p^"* r8t
of error, that what hath been once inconsiderably defended, against the
the same is commonly persisted in as long as wit, by whet- Ih^J1*
ting itself, is able to find out any shift, be it never so slight, England,
whereby to escape out of the hands of present contradiction, nothing "
So that it cometh herein to pass with men, unadvisedly fallen ought to be
into error, as with them whose state hath no ground to up- jntne
hold it, but only the help which by subtle conveyance they church,
draw out of casual events arising from day to day, till at commanded
length they be clean spent. They which first gave out, D-T the word
i i • i i 1 1- i i • t i i i • i • °f God> and
that nothing ought to be established in the church, which is what Scrip-
not commanded by the word of God, thought this principle tare ^
plainly warranted by the manifest words of the law, a" Ye shall they might
put nothing; unto the word which I command you, neither shall 8roan? tlns
i i i ii assertion
ye take aught therefrom, that ye may keep the command- upon.
ments of the Lord your God, which I command you." Where
fore having an eye to a number of rites and orders in the
church of England, as marrying with a ring, crossing in the
one sacrament, kneeling at the other, observing of festival
days more than only that which is called the Lord's day, en
joining abstinence at certain times from some kinds of meat,
churcbing of women after childbirth, degrees taken by di
vines in universities, sundry church offices, dignities, and
callings ; for which they found no commandment in the holy
Scripture, they thought by the one only stroke of that axiom
to have cut them off. But that which they took for an ora
cle, being sifted, was repealed. True it is concerning the word
of God, whether it be by misconstruction of the sense, or by
falsification of the words, wittingly to endeavour that any
thing may seem Divine which is not, or any thing not seem
which is, were plainly to abuse, and even to falsify Divine
" Whatsoever I command you, take heed you do it. Tbou shalt put nothing
thereto, nor take aught therefrom. Deut. iv. 2. and xii. 32.

254

ECCLESIASTICAL POLITY.

The same
assertion we cannot
hold, with
out doing
wrong unto all
churches.

Acts*. 9.

evidence; which injury offered but unto men, is most wor
thily counted heinous. Which point I wish they did well
observe, with whom nothing is more familiar than to plead in
these causes, the law of God, the word of the Lord ; who,
notwithstanding, when they come to allege what word and
what law they mean, their common ordinary practice is to
quote by speeches in some historical narration or other, and
to urge them as if they were written in most exact form of
law. What is to add to the law of God, if this be not ? When
that which the word of God doth but deliver historically, we
construe, without any warrant, as if it were legally meant,
and so urge it farther than we can prove that it was intended ;
do we not add to the laws of God, and make them in num
ber seem more than they are ? It standeth us upon to be care
ful in this case : for the sentence of God is heavy against
them that wittingly shall presume thus to use the Scripture.
6. But let that which they do hereby intend be granted
them ; let it once stand as consonant to reason, that because
we are forbidden to add to the law of God any thing, or to "
take aught from it ; therefore we may not for matters ofthe
church, make any law more than is already set down in Scrip
ture. Who seeth not what sentence it shall enforce us to
give against all churches in the world, inasmuch as there is
not one, but hath had many things established in it, which
though the Scripture did never command, yet for us to con
demn, were rashness ? let the church of God, even in the time
of our Saviour Christ, serve for example unto all the rest.
" In their domestical celebration of the Passover, which sup
per they- divided (as it were) into two courses ; what Scrip
ture did give commandment, that between the first and the
second, he that was chief should put off the residue of his
garments, and keeping on his feast-robe only, wash the feet
of them that were with him ? What Scripture did command
them never to lift up their hands unwashed in prayer unto
God ? which custom Aristasus (be the credit of the author
more or less) sheweth wherefore they did so religiously ob
serve ? What Scripture did command the Jews every festival
day to fast till the sixth hour? the custom both mentioned by
Josephus in the history of his own life, and by the words of
Peter signified. Tedious it were to rip up all such things as
were in that church established, yea, by Christ himself and
i John xiii. Coenatorium : de quo Malt. xxii. 12. Ibi de Cocuatorio nuptiali.

book in. 255
by his apostles observed, though not commanded any where
in Scripture.
7. Well, vet a gloss there is to colour that paradox, and A s.llirt.10
• it 11 -ii i ¦ • i maintain,
notwithstanding all this, still to make it appear in show not that, nothing
to be altogether unreasonable. And therefore till farther 0"Sl,'t,.t" bf
i ¦ i i i i r i i t • ¦ i established
reply come, the cause is held by a feeble distinction ; that in the
the commandments of God being either general or special, c','"'fh.'
although there be no express word for every thing in special- commanded
ity, yet there are general commandments for all things, to the "j. ^edword
end, that even such cases as are not in Scripture particularly namely,
mentioned, might not be left to any to order at their plea- m'a*dcm™„ts
sure, only with caution, that nothing be done against the are of two
word of God ; and that for this cause the apostle hath set [m,Jsai1au
down in Scripture four general rules, requiring such things things law-
alone to be received in the church, as do best and nearest °h™cl £e
agree with the same rules, that so all things in the church commanded,
may be appointed, not only not against, but by and accord- specLipre-
ing to the word of God. The rules are these, nothing scan- cepts.yet
dalous or offensive unto any, especially unto the church of nfi^i^iilie
God ; all things in order and with seemliness ; all unto edi- word:
fication ; finally, all to the glory of God. Of which kind how x- 32.'
many might be gathered out ofthe Scripture, if it were ne- x!v- 'i0-
cessary to take so much pains ? - Which rules they that urge, r01'„.
minding thereby to prove that nothing may be done in the *IV- 6> 7;
church but what Scripture commandeth, must needs hold that p.' 55.'
they tie the church of Christ no otherwise than only because
we find them there set down by the finger ofthe Holy Ghost.
So that unless the apostle by writing had delivered those rules
to the church, we should by observing them have sinned, as
now by not observing them. In the church of the Jews, is it
not granted, that the appointment of the hour for daily sacri
fices; the building of synagogues throughout the land to hear
the word of God, and to pray in when they came not up to Je
rusalem ; the erecting of pulpits and chairs to teach in ; the
order of burial ; the rites of marriage, with such-like, being
matters appertaining to the church ; yet are not any where pre
scribed in the law, but were by the church's discretion insti
tuted ? What then shall we think ? Did they hereby add to the
law, and so displease God by that which they did ? None so
hardly persuaded of them. Doth their law deliver unto them
the self-same general rules ofthe apostle, that framing thereby
their orders, they might in that respect clear themselves from

256 ECCLESIASTICAL POLITY.
doing amiss ? St. Paul would then of likelihood have cited
them out of the law, which we see he doth not. The truth
is, they are rules and canons of that law, which is written in all
men's hearts ; the church had for ever no less than now stood
bound to observe them, whether the apostle had mentioned
them or no. Seeing therefore these canons do bind as they
are edicts of nature, which the Jews observing as yet un
written, and thereby framing such church orders as in their
law were not prescribed, are notwithstanding in that respect
unculpable; it followeth, that sundry things may be law
fully done in the church, so as they be not done against the
Scripture, although no Scripture do command them ; but the
church only following the light of reason, judge them to be
in discretion meet. Secondly, unto our purpose and for the
question in hand, whether the commandments of God in
Scripture be general or special it skilleth not : for if being
particularly applied, they have in regard of such particulars
a force constraining us to take some one certain thing of
many, and to leave the rest ; whereby it would come to pass,
that any other particular but that one being established, the
general rules themselves in that case would be broken ; then
is it utterly impossible that God should leave any thing great
or small free for the church to establish or not. Thirdly, if
so be they shall grant, as they cannot otherwise do, that
these rules are no such laws as require any one particular
thing to be done, but serve rather to direct the church in all
things which she doth ; so that free and lawful it is to devise
any ceremony, to receive any order, and to authorize any
kind of regiment, no special commandment being thereby
violated ; and the same being thought such by them to whom
the judgment thereof appertaineth ; as that it is not scanda
lous, but decent, tending unto edification, and setting forth
the glory of God ; that is to say, agreeable unto the general
rules of Holy Scripture ; this doth them no good in the world
for the furtherance of their purpose. That which should
make for them, must prove that men ought not to make laws
for church regiment, but only keep those laws which in
Scripture they find made. The plain intent of the books of
ecclesiastical discipline is to shew that men may not devise
laws of church government ; but are bound for ever to use
and to execute only those which God himself hath already
devised and delivered in the Scripture. The self-same drift

book iii. 257
the admonitioners also had, in urging, that nothing ought to
be done in the church, according unto any law of man's de
vising, but all according unto that which God in his word
hath commanded. Whicb not remembering, they gather out
of Scripture general rules to be followed in making laws ;
and so in effect they plainly grant that we ourselves may
lawfully make laws for the church, and are not bound out of
Scripture only to take laws already made, as they meant who
first alleged that principal whereof we speak. One particu
lar platform it is which they respected, and which they la
boured thereby to force upon all churches ; whereas these
general rules do not let, but that there may well enough be
sundry. It is the particular order established in the church
of England, which thereby they did intend to alter, as being
not commanded of God ; whereas unto those general rules
they know, we do not defend that we may hold any thing un
conformable. Obscure it is not, what meaning they had who
first gave out that grand axiom; and according unto that
meaning it doth prevail far and wide with the favourers of
that part. Demand of them, Wherefore they conform not
themselves unto the order of our church ? And in every par
ticular, their answer for the most part is, We find no such
thing commanded in the word. Whereby they plainly re
quire some special commandment for that which is exacted
at their hands ; neither are they content to have matters ofthe
church examined by general rules and canons. As, there
fore, in controversies between us and the church of Rome, that
which they practise is many times even according to the very
grossness of that which the vulgar sort conceiveth ; when
that which they teach to maintain it, is so nice and subtile
that hold can very hardly be taken thereupon ; in which
cases we should do the church of God small benefit, by dis
puting with them according unto the finest points of their
dark conveyances, and suffering that sense of their doctrine
to go uncontrolled, wherein by the common sort it is ordi
narily received and practised ; so considering what disturb
ance hath grown in the church amongst ourselves, and how
the authors thereof do commonly build altogether on this as
a sure foundation, " Nothing ought to be established in the
church, which in the word of God is not commanded;" were
it reason, that we should suffer the same to pass without con-
trolment, in that current, meaning whereby everv where it
vol. i. s

Another
answer in

258 ECCLESIASTICAL POLITY.
prevaileth, and stay till some strange, construction were made
thereof, which no man would lightly have thought on, but
being driven thereunto for a shift ?
8. The last refuge in maintaining this position is thus to
defence of construe it, " Nothing ought to be established in the church,
the former ^j. fl^. which is commanded in the word of God :" that is to
assertion, 7
whereby the say, all church-orders must " be grounded upon the word of
thereoHs ®ot^ '" *n suc^- sort grounded upon the word, not that being
opened in found out by some star, or light of reason, or learning, or
ah church- Gtber help, they may be received, so they be not against the
orders must word of God ; but according at leastwise unto the general
nmnded in ruIes of Scripture they must be made. Which is in effect as
the word, much as to say, " We know not what to say well in defence of
grounded7' tbis position ; and therefore, lest we should say it is false,
upon the there is no remedy but to say, that in some sense or other it
made' a*"- maybe true, if we could tell how." First, that scholy had need
cording, ai of a very favourable reader and a tractable, that should think
wise, unto *t plain construction, when to be commanded in the word, and
the general grounded upon the word, are made all one. If when a man
Scripture. may live in the state of matrimony, seeking that good there-
As for such Dy which nature principally desireth, he make rather choice
thingsasare "„ ,.„ L. * net n i» • i i • i
found out by ot a contrary life, in regard of St. Pauls judgment; that which
any star or j,e rfoth, is manifestly grounded upon the word of God, yet
son, and are not commanded in his word, because without breach of any
m that re- commandment he might do otherwise. Secondly, whereas
spect re- ...
ceived, so no man in justice and reason, can he reproved for those ac-
theybenot ^oas which are framed according: unto that known will of
against the ° .
word of God, whereby they are to be judged ; and the will of God
snch things wbicb we are to judge our actions by, no sound divine in the
it holdeth world ever denied to be in part made manifest even by the
received.7 bght of nature, and not by Scripture alone: if the church,
Arist. being directed by the former of these two (which God hath
l Cor. vii. given> wbo gave the other that man might in different sort be
guided by them both), if the church, I say, do approve and
establish that which thereby it judgeth meet, and findethnot
repugnant to any word or syllable of Holy Scripture ; who
shall warrant our presumptuous boldness controlling herein
the church of Christ? But so it is, the name of the light of
nature is made hateful with men ; the star of reason and learn
ing, and all other such-like helps, beginneth no otherwise to
be thought of than if it were an unlucky comet ; or as if God
had so accursed it, that it should never shine or give light in

book iii. 259
things concerning our duty any way towards him, but be es
teemed as thatstar in the Revelation, called wormwood ; which Ap.oc'0
being fallen from heaven, maketh rivers and waters in which
it falleth so bitter, that men tasting them die thereof. A num
ber there are, who think they cannot admire as they ought
the power and authority ofthe word of God, if in things Di
vine they should attribute any force to man's reason. For
which cause they never use reason so willingly as to disgrace
reason. Their usual and common discourses are unto this ef
fect : first, " The natural man perceiveth not the things of 1 cor.
the Spirit of God; forthey are foolishness unto him: neither "• 14*
can he know them, because they are spiritually discerned."
Secondly, it is not for nothing that St. Paul giveth charge to
" beware of philosophy," that is to say, such knowledge as Col. ii.
men by natural reason attain unto. Thirdly, consider them 8"
that have from time to time opposed themselves against the
gospel of Christ, and most troubled the church with heresy.
Have they not always been great admirers of human reason ?
Hath their deep and profound skill in secular learning made
them the more obedient to the truth, and not armed them ra
ther against it ? Fourthly, they that fear God will remember
how heavy his sentences are in this case : " I will destroy the i Cor.
wisdom of the wise, and will cast away the understanding of '* '
the prudent. Where is the wise? where is the scribe? wbere
is the disputer of this world? hath not God made the wisdom
of this world foolishness ? Seeing the world by wisdom know
not God ; in the wisdom of God, it pleased God by the fool
ishness of preaching to save believers." Fifthly, the word of
God in itself, is absolute, exact, and perfect. The word of
God is a two-edged sword; as for the weapons of natural
reason, they are as the armour of Saul, rather cumbersome
about the soldier of Christ than needful. They are not of
force to do that which the apostles of Christ did by the power
of the Holy Ghost : " My preaching (therefore safth Paul), ,1 Cor.
hath not been in the enticing speech of man's wisdom, but in "*4"
plain evidence of the Spirit of power ; that your faith might
not be in the wisdom of men, but in the power of God."
Sixthly, if I believe the gospel, there needeth no reasoning
about it to persuade me : if I do not believe, it must be the
Spirit of God, and not the reason of man that shall convert
my heart unto him. By these and the like disputes, an opi
nion hath spread itself very far in the world ; as if the way
s 2

260 ECCLESIASTICAL POLITY-
to be ripe in faith were to be raw in wit and judgment; as if
reason were an enemy unto religion, childish simplicity the
mother of ghostly and Divine wisdom. The cause why such
declamations prevail so greatly, is, for that men suffer them
selves in two respects to be deluded. One is, that the wis
dom of man being debased, either in comparison with that of
God, or in regard of some special thing exceeding the reach
and compass thereof, it seemeth to them (not marking so
much) as if simply it were condemned. Another, that learn
ing, knowledge, or wisdom, falsely so termed, usurping a
name whereof they are not worthy; and being under that
name controlled, their reproof is by so much the more easily
misapplied, and through equivocation wrested against those
things whereunto so precious names do properly and of right
belong. This, duly observed, doth to tbe former allegations
itself make sufficient answer. Howbeit, for all men's plainer
and fuller satisfaction;
I. First, concerning the inability of reason, to search out and
to judge of things Divine, if they be such as those properties
of God, and those duties of men towards him, which may be
conceived by attentive consideration of heaven and earth; we
Eom. i. know that of mere natural men, the apostle testifieth, how
SI 32 they knew both God, and the law of God. Other things of
God there be, which are neither so found, nor, though they
be shewed, can never be approved without the special ope
ration of God's good grace and Spirit. Of such things some
time spake the apostle St. Paul, declaring how Christ had
called him to be a witness of his death and resurrection from
the dead, according to that which the prophets and Moses
Acts had foreshewed. Festus, a mere natural man, an infidel, a
' Roman, one whose ears were unacquainted with such matter,
heard him, but could not reach unto that whereof he spake ;
the suffering, and the rising of Christ from the dead, he re
jected as idle superstitious fancies not worth the hearing.
The apostle that knew them by the Spirit, and spake of them
with power of the Holy Ghost, seemed in his eyes but learn-
Acts edly mad. Which example maketh manifest, what elsewhere
^Co^' *^e same apostle teacheth, namely, that nature hath need of
ii. 14. grace, whereunto I hope we are not opposite, by holding that
grace hath use of nature.
ii. Secondly, philosophy we are warranted to take heed of;
not that philosophy, which is true and sound knowledge at-

BOOK III. 261
tained by natural discourse of reason ; but that philosophy,
which to bolster heresy or error casteth a fraudulent show of
reason upon things which are indeed unreasonable ; and by
that mean, as by a stratagem, spoileth the simple which are
not able to withstand such cunning. " Take heed lest any Cfll-
spoil you through philosophy, and vain deceit." He that
exhorteth to beware of an enemy's policy, doth not give
council to be impolitic ; but rather to use all prudent fore
sight and circumspection, lest our simplicity be overreached
by cunning sleights. The way not to be inveigled by them
that are so guileful through skill, is thoroughly to be in
structed in that which maketh skilful against guile, and to
- be armed with that true and sincere philosophy, which doth
teach against that deceitful and vain, which spoileth.
Thirdly, but many great philosophers have been very un- m.
sound in belief; and many sound in belief, have been also great
philosophers. Could secular knowledge bring the one sort un
to the love of Christian faith ? Nor Christian faith, the other
sort out of love with secular knowledge. The harm that here
tics did, they did it unto such as were unable to discern be
tween sound and deceitful reasoning ; and the remedy against
it was ever the skill which the ancient fathers had to descry
and discover such deceit. Insomuch, that Cresconius the
heretic complained greatly of St. Augustine, as being too
full of logical subtilties. Heresy prevaileth only by a coun
terfeit show of reason ; whereby notwithstanding it becom-
eth invincible, unless it be convicted of fraud by manifest re
monstrance, clearly true, and unable to be withstood. When Tit.i.
therefore the apostle requireth ability to convict heretics, '
can we think he judgeth it a thing unlawful, and not rather
needful to use the principal instrument of their conviction,
the light of reason ? It may not be denied, but -that in the
fathers' writings, there are sundry sharp invectives against
heretics, even for their very philosophical reasonings ; the
cause whereof Tertullian confesseth, not to have been any
dislike conceived against the kind of such reasonings, but
the end. " We may (saith he), even in matters of God, be Tert. de
made wiser by reasons drawn from the public persuasions, J^£
which are grafted in men's minds : so they be used to far
ther the truth, not to bolster error ; so they make with,
not against that which God hath determined. For there are
some things even known by nature, as the immortality of the

262 ECCLESIASTICAL POLITY.
soul to many, our God unto all. I will therefore myself al
so, use the sentence of some such as Plato, pronouncing
every soul immortal. I myself too will use the secret ac
knowledgment of the commonalty, bearing record of the God
of gods : but when I hear men allege, that which is dead, is
dead ; and while thou art alive, be alive ; and after death an
end of all, even of death itself: then will I call to mind, both
that the heart of the people with God is accounted dust, and
that the very wisdom of the world is pronounced folly. If
then an heretic fly also unto such vicious, popular, and secu
lar conceits, my answer unto him shall be : Thou heretic,
avoid the heathen ; although in this ye be one, that ye both
belie God ; yet thou that dost this under the name of Christ,
differeth from the heathen, in that thou seemest to thyself
a Christian. Leave him therefore his conceits, seeing that
neither will he learn thine. Why dost thou, having sight,
trust to a blind guide ? thou which hast put on Christ, take
raiment of him that is naked ? If the apostle have armed thee,
why dost thou borrow a stranger's shield ? Let him rather
learn of thee to acknowledge, than thou of him to renounce
the resurrection of the flesh." In a word, the catholic fa
thers did good unto all by that knowledge, whereby heretics
hindering the truth in many, might have farthered therewith
themselves, but that obstinately following their own ambi
tious, or otherwise corrupted affections, instead of framing
their wills to maintain that, which reason taught, they bent
their wits to find how reason might seem to teach that which
Tit. their wills were set to maintain. For which cause the apo-
' stle saith of them justly, that they are for the most part
avTOKaraKpirot, men condemned even in, and of themselves.
For though they be not all persuaded, that it is truth which
they withstand ; yet that to be error which they uphold, they
might undoubtedly the sooner a great deal attain to know,
but that their study is more to defend what once they have
stood in, than to find out sincerely and simply what truth
they ought to persist in for ever.
IV. Fourthly, there is in the world no kind of knowledge,
whereby any part of truth is seen, but we justly account it
precious; yea, that principal truth, in comparison whereof all
Acts otner knowledge is vile, may receive from it some kind of
vii. 22. light ; whether it be that Egyptian and Chaldean wisdom,
i\ 17. mathematical, wherewith Moses and Daniel were furnished ;

book iii. 263
or that natural, moral, and civil wisdom wherewith Solomon 1 Kings
excelled all men; or that rational and oratorial wisdom of A^t^9,30-
the Grecians, which the apostle St. Paul brought from Tar- xxii. 3.
sus; or that judaical, which he learned in Jerusalem, sitting
at the feet of Gamaliel : to detract from the dignity thereof,
were to injure even God himself, who being that light which
none can approach unto, hath sent out these lights whereof
we are capable, even as so many sparkles resembling the
bright fountain from which they rise. But there are that
bear the title of wise men, and scribes, and great disputers
of the world, and are nothing indeed less than what in 6how
they most appear. These being wholly addicted unto their
own wills, use their wit, their learning, and all the wisdom
they have, to maintain that which their obstinate hearts are
delighted with, esteeming, in the frantic error of their minds,
the greatest madness in the world to be wisdom, and the
highest wisdom, foolishness. Such were both Jews and Gre
cians which professed, the one sort legal, and the other se
cular skill, neither enduring to be taught the mystery of
Christ : unto the glory of whose most blessed name, whoso
study to use both their reason and all other gifts, as well *¦
which nature as which grace hath endued them with ; let them
never doubt, but that the same God who is to destroy and
confound utterly that wisdom falsely so named in others,
doth make reckoning of them as of true scribes ; scribes by Matt.
wisdom instructed to the kingdom of heaven ; scribes against x" ' s '
that kingdom hardened in a vain opinion of wisdom ; which
in the end being proved folly, must needs perish ; true un
derstanding, knowledge, judgment and reason, continuing
for evermore.
Fifthly, unto the word of God, being in respect of that v.
end for which God ordained it, perfect, exact, and absolute
in itself, we do not add reason as a supplement of any maim
or defect therein, but as a necessary instrument, without
which we could not reap by the Scriptures' perfection that
fruit and benefit which it yieldeth. The word of God is a Heb.
two-edged sword, put in tbe hands of reasonable men ; and iT- 12-
reason is as the weapon that slew Goliah, if they be as David
was that use it. Touching the apostles, he which gave them
from above such power for miraculous confirmation of that
which they taught, endued them also with wisdom from above
to teach that which they so did confirm. Our Saviour made

264 ECCLESIASTICAL POLITY.
choice of twelve simple and unlearned men, that the greater
their lack of natural wisdom was, the more admirable that
might appear which God supernaturally endued them with
from heaven. Such therefore as knew the poor and silly es
tate wherein they had lived, could not but wonder to hear
the wisdom of their speech, and be so much the more atten
tive unto their teaching. They studied for no tongue they
spake withal : of themselves they were rude, and knew not
so much as how to premeditate ; the Spirit gave them speech
and eloquent utterance. But because with St. Paul it was
otherwise than with the rest, inasmuch as he never conversed
with Christ upon earth as they did ; and his education had
been scholastical altogether, which theirs was not ; hereby
occasion was taken by certain malignants secretly to under
mine his great authority in the church of Christ, as though
the gospel had been taught him by others than by Christ
himself, and as if the cause of the gentiles' conversion and
belief, through his means, had been the learning and skill
which he had by being conversant in their books ; which
thing made them so willing to hear him, and him so able to
, persuade them ; whereas the rest of the apostles prevailed,
because God was with them, and by a miracle from heaven
confirmed his words in their mouths. They were mighty in
deeds : as for him, being absent, his writings had some force ;
in presence, his power not like unto theirs. In sum, con
cerning his preaching, their very by-word was, Xo-yoe t^ovOa-
2 Cot. vrjjuevoe, addle speech, empty talk ; his writings full of great
words, but in the power of miraculous operations, his pre
sence not like the rest of the apostles. Hereupon it ariseth,
that St. Paul was so often driven to make his apologies.
Hereupon it ariseth, that whatsoever time he had spent in
the study of human learning, he maketh earnest protestation
to them of Corinth, that the gospel which he had preached
amongst them did not by other means prevail with them,
than with others the same gospel taught by the rest of the
i Cor. apostles of Christ. " My preaching (saith he), hath not
been in the persuasive speeches of human wisdom, but in
demonstration of the Spirit and of power ; that your faith
may not be in the wisdom of men, but in the power of God."
What is it which the apostle doth here deny ? Is it denied
Acts that his speech amongst them had been persuasive ? No :
4T1. f°r °f bim the sacred history plainly testifieth, that for the

BOOK III.

265

space of a year and a half he spake in their synagogue every
sabbath, and persuaded both Jews and Grecians. How then
is the speech of men made persuasive ? Surely there can be
but two ways to bring this to pass, the one human, the other
Divine. Either St. Paul did only by art and natural indus
try cause his own speech to be credited ; or else God by mi
racle did authorize it, and so bring credit thereunto, as to
the speech of the rest of the apostles. Of which two, the
former he utterly denieth. For why ? if the preaching of
the rest had been effectual by miracle, his only by force of
his own learning ; so great inequality between him and the
other apostles in this thing had been enough to subvert their
faith. For might they not with reason have thought, that if
he were sent of God as well as they, God would not have
furnished them and not him, with the power of the Holy
Ghost ? Might not a great part of them, being simple, haply
have feared lest their assent had been cunningly gotten unto
his doctrine, rather through the weakness of their own wits
than the certainty of that truth which he had taught them ?
How unequal had it been, that all believers through the
preaching of other apostles, should have their faith strongly
built upon the evidence of God's own miraculous approba
tion ; and they whom he had converted, should have their
persuasion built only upon his skill and wisdom who per
suaded them ? As therefore calling from men may authorize
us to teach, although it could not authorize him to teach as
other apostles did ; so although the wisdom of man had not
been sufficient to enable him to be such a teacher as the rest
of the apostles were, unless God's miracles had strengthened
both the one and the other's doctrine ; yet unto our ability,
both of teaching and learning the truth of Christ, as w.e are
but mere Christian men, it is not a little which the wisdom of
man. may add.
Sixthly, yea, whatsoever our hearts be to God and to his vi.
truth, believe we, or be we as yet faithless, for our conversion
or confirmation, the force of natural reason is great. The
force whereof unto those effects is nothing without grace.
What then ? to our purpose it is sufficient, that whosoever
doth serve, honour, and obey God, whosoever believeth in
him, that man would no more do this than innocents and
infants do, but for the light of natural reason that shineth in
him, and-maketh him apt to apprehend those things of God,

266 ECCLESIASTICAL POLITY.
which being by grace discovered, are effectual to persuade
reasonable minds and none other, that honour, obedience,
and credit, belong aright unto God. No man cometh unto
H.eb- God to offer him sacrifice, to pour out supplication and
' prayers before him, or to do him any service which doth not
first believe him both to be, and to be a rewarder of them
who in such sort seek unto him. Let men be taught this
either by revelation from heaven, or by instruction upon
earth ; by labour, study and meditation, or by the only secret
inspiration ofthe Holy Ghost; whatsoever the mean be they
know it by, if the knowledge thereof were possible without
discourse of natural reason, why should none be found ca
pable thereof but only men ; nor men till such time as they
come unto ripe and full ability to work by reasonable under
standing ? The whole drift of the Scripture of God, what
is it, but only to teach theology ? Theology, what is it, but
the science of things Divine ? What science can be attain
ed unto, without the help of natural discourse and reason ?
1 Cor. " Judge you of that which I speak," saith the apostle. In
x- 15, vain it were to speak any thing of God, but that by reason
men are able somewhat to judge of that they hear, and by
discourse to discern how consonant it is to truth. Scripture
indeed teacheth things above nature, things which our reason
by itself could not reach unto. Yet those things also we be
lieve, knowing by reason, that the Scripture is the word of
God. In the presence of Festus a Roman, and of King
Agrippa a Jew, St. Paul omitting the one, who neither knew
the Jew's religion, nor the books whereby they were taught
it, speaks unto the other of things foreshewed by Moses and
the prophets, and performed in Jesus Christ, intending there
by to prove himself so unjustly accused,, that unless his
judges did condemn both Moses and the prophets, him they
could not choose but acquit, who taught only that fulfilled,
which they so long since had foretold. His cause was easy
to be discerned ; what was done, their eyes were witnesses ;
what Moses and the prophets did speak, their books could
quickly shew : it was no hard thing for him to compare them,
Acts which knew the one, and believed the other. " King Agrippa,
xxvi. 22. believest tn01I the prophets ? I know thou dost." The ques
tion is, how the books of the prophets came to be credited
of King Agrippa. For what with him did authorize the pro
phets, the like with us doth cause the rest of the Scripture

book iii. 267
of God to be of credit. Because we maintain, that in Scrip
ture we are taught all things necessary unto salvation ; here
upon very childishly it is by some demanded, what Scrip
ture can teach us the sacred authority of the Scripture, upon
the knowledge whereof our whole faith and salvation de
pendeth ? As though there were any kind of science in the
world which leadeth men unto knowledge, without presup
posing a number of things already known. No science doth
make known the first principles whereon it buildeth ; but
they are always either taken as plain and manifest in them
selves, or as proved and granted already, some former know
ledge having made them evident. Scripture teacheth all su
pernatural revealed truth ; without the knowledge whereof
salvation cannot be attained. The main principle whereupon
our belief of all things therein contained dependeth, is, that
the Scriptures are the oracles of God himself. This in itself
we cannot say is evident : for then all men that hear it, would
acknowledge it in heart, as they do when they hear that every
whole is more than any part of that whole, because this in
itself is evident. The other we know, that all do not acknow
ledge when they hear it. There must be therefore some for
mer knowledge presupposed, which doth herein assure the
hearts of all believers. Scripture teaches us that saving
truth which God hath discovered unto the world by revela
tion ; and it presum'eth us taught otherwise, that itself is Di
vine and sacred. The question then being, by what means
we are taught this : some answer, that to learn it we have
no other way than only tradition ; as namely, that so we be
lieve, because both we from our predecessors, and they from
theirs have so received. But is this enough ? That which
all men's experience teacheth them, may not in anywise be
denied. And by experience we all know, that the first out
ward motive leading men so to esteem of the Scripture, is
the authority of God's church. For when we know the whole
church of God hath that opinion of the Scripture, we judge
it even at the first an impudent thing for any man bred and
brought up in the church, to be of a contrary mind without
cause. Afterward the more we bestow our labour in reading
or hearing the mysteries thereof, the more we find that the
thing itself doth answer our received opinion concerning
it. So that the former inducement prevailing somewhat
with us before, doth now much more prevail, when the very

268 ECCLESIASTICAL POLITY.
thing hath ministered farther reason. If infidels or atheists
chance at any time to call it in question, this giveth us occa
sion to sift what reason there is, whereby the testimony of the
church concerning Scripture, and our own persuasion, which
Scripture itself hath confirmed, may be proved a truth infalli
ble. In which case the ancient fathers being often constrained
to shew, what warrant they bad so much to rely upon the
Scriptures, endeavoured still to maintain the authority ofthe
books of God by arguments, such as unbelievers themselves
must needs think reasonable, if they judged thereof as they
should. Neither is it a thing impossible, or greatly hard,
even by such kind of proofs, so to manifest and clear that
point, that no man living shall be able to deny it, without
denying some apparent principle, such as all men acknow
ledge to be true. Wherefore if I believe the gospel, yet is
reason of singular use, for that it confirmeth me in this my
belief the more : if I do not as yet believe, nevertheless to
bring me into the number of believers, except reason did
somewhat help, and were an instrument which God doth use
unto such purposes, what should it boot to dispute with in
fidels or godless persons for their conversion and persua
sion in that point ? Neither can I think that when grave and
learned men do sometime hold that of this principle there is
no proof but by the testimony of the Spirit, which assureth
our hearts therein, it is their meaning to exclude utterly all
force which any kind of reason may have in that behalf; but
I rather incline to interpret such their speeches, as if they
had more expressly set down, that other motives and induce
ments, be they never so strong and consonant unto reason,
are notwithstanding ineffectual of themselves to work faith
concerning this principle, if the special grace of the Holy
Ghost concur not to the enlightening of our minds. For other
wise, I doubt not but men of wisdom and judgment will grant
•that the church, in this point especially, is furnished with rea
son to stop the mouths of her impious adversaries ; and that
as it were altogether bootless to allege against them what
the Spirit hath taught us, so likewise, that even to our own-
selves it needeth caution and explication, how the testimony
of the Spirit may be discerned, by what means it may be
known, lest men think that the Spirit of God doth testify
those things which the spirit of error suggesteth.
The operations of the Spirit, especially these ordinary

book iii. 269
which be common unto all true Christian men, are, as we
know, things secret and undiscernible even to the very soul'
where they are, because their nature is of another and a
higher kind than that they can be by us perceived in this life.
Wherefore albeit the Spirit lead us into all truth, and direct
us in all goodness ; yet because these workings of the Spirit
in us are so privy and secret, we therefore stand on a plainer
ground, when we gather by reason from the quality of things
believed or done, that the Spirit of God hath directed us in
both, than if we settle ourselves to believe or to do any cer
tain particular thing, as being moved thereto by the Spirit.
But of this enough. To go from the books of Scripture, to
the sense and meaning thereof, because the sentences which
are by the apostles recited out of the Psalms, to prove the A°is
resurrection of Jesus Christ, did not prove it, if so be the ij. 34.
prophet David meant them of himself. This exposition there
fore they plainly disprove, and shew by manifest reason that
of David the words of David could not possibly be meant.
Exclude the use of natural reasoning about the sense of Holy
Scripture concerning the articles of our faith, and then that
the Scripture doth concern the articles of our faith who can
assure us ? That which by right exposition buildeth up Christ
ian fail h, being misconstrued, breedeth error ; between true
and false construction, the difference reason must shew. Can
Christian men perform that which Peter requireth at their
hands ? Is it possible they should both believe, and be able 1 Pet.
without the use of reason, to render a reason of their belief; m15-
a reason sound and sufficient to answer them that demand it,
be they of the same faith with us, or enemies thereunto ? May
we cause our faith without reason to appear reasonable in
the eyes of men ? This being required even of learners in the
school of Christ, the duty of their teachers in bringing them
unto such ripeness must needs be somewhat more than only
to read the sentences of Scripture, and then paraphrastically
to scholy them, to vary them with sundry forms of speech,
without arguing or disputing about any thing which they
contain. This method of teaching may commend itself unto
the world by that easiness and facility which is in it ; but a
law or a pattern it is not, as some do imagine, for all men to
follow that will do good in the church of Christ. Our Lord
and Saviour himself did hope by disputation to do some good,
yea, by disputation not only of, but against the truth, albeit

XXII

xiv. lo.

270 ECCLESIASTICAL POLITY.
with purpose for the truth. That Christ should be the son
of David, was truth ; yet against this truth, our Lord in the
Mait. gospel objecteth, " If Christ be the son of David, how doth
David call him Lord ?" There is as yet no way known how to
dispute, or to determine of things disputed, without the use
of natural reason. If we please to add unto Christ their ex
ample, who followed him as near in all things as they could,
the sermon of Paul and Barnabas, set down in the Acts, where
the people would have offered unto them sacrifice ; in that
sermon, what is there but only natural reason to disprove
Acis their act ? " 0 men, why do ye these things ? we are men
even subject to the self-same passions with you : we preach
unto you to leave these vanities, and to turn to the living
God, the God that hath not left himself without witness, in
that he hath done good to the world, giving rain and fruitful
seasons, filling our hearts with joy and gladness." Neither
did they only use reason in winning such unto a Christian
belief, as were yet thereto unconverted, but with believers
themselves they followed the self-same course. In that great
and solemn assembly of believing Jews, how doth Peter prove
that the gentiles were partakers of the grace of God as well
as they, but by reason drawn from tbose effects which were
Acts apparently known amongst them : " God which knoweth the
hearts, hath borne them witness in giving unto them the Holy
Ghost as unto you." The light therefore, which the star of
natural reason and wisdom casteth, is too bright to be ob
scured by the mist of a word or two, uttered to diminish that
opinion which justly hath been received concerning the force
and virtue thereof, even in matters that touch most nearly
the principal duties of men, and the glory of the eternal God.
In all which hitherto hath been spoken, touching the force
and use of man's reason in things Divine, I must crave that
I be not so understood or construed, as if any such thing, by
virtue thereof, could be done without the aid and assistance
of God's most blessed Spirit. The thing we have handled ac
cording to the question moved about it ; which question is,
Whether the light of reason be so pernicious, that in devising
laws for the church, men ought not by it to search what may
be fit and convenient ? For this cause, therefore, we have en
deavoured to make it appear, how in the nature of reason it
self there is no impediment, but that the self-same Spirit
which revealeth the things that God hath set down in his

xv. 8.

BOOK III. 271
law, may also be thought to aid and direct men in finding out
by the light of reason, what laws are expedient to be made
for the guiding of his church, over and besides them that are
in Scripture. Herein therefore we agree with those men, by
whom human laws are defined to be ordinances, which such
as have lawful authority given them for that purpose, do pro
bably draw from the laws of nature and God, by discourse
of reason aided with the influence of Divine grace : and for
that cause, it is not said amiss touching ecclesiastical canons,
" That by instinct of the Holy Ghost they have been made, v'°^iores,
" ~ cap. xxv*
and consecrated by the reverend acceptation of the world." q. 1.
9. Laws for the church are not made as they should be, How laws
unless the makers follow such direction as they ought to be „°imten3tl0f
guided by, wherein that Scripture standeth not the church of the church
God in any stead, or serveth nothing at all to direct, but may ™*Je JL
be let pass as needless to be consulted with, we judge it the advice
profane, impious, and irreligious to think. For although it following
were in vain to make laws which the Scripture hath already therein the
made, because what we are already there commanded to do, reason • and
on our parts there resteth nothing but only that it be exe- how those
ii i i • i i • i ii laws being
cuted ; yet, because both in that which we are commanded not repug-
it concerneth the duty ofthe church by law to provide, that nantt° the
i n i worcl °f
the looseness and slackness ot men may not cause the com- God are ap-
mandments of God to be unexecuted ; and a number of things P!'0T?d ln
there are, for which the Scripture hath not provided by any
law, but left them unto the careful discretion of the church ;
we are to search how the church in these cases may be well
directed to make that provision by laws, which is most con
venient and fit. And what is so in these cases, partly Scrip
ture, and partly reason must teach to discern. Scripture
comprehending examples and laws ; laws, some natural, and
some positive ; examples neither are there for all cases which
require laws to be made ; and when they are, they can but
direct as precedents only. Natural laws direct in such sort,
that in all things we must for ever do according unto them ;
positive so, that against them, in no case, we may do any
thing, as long as the will of God is, that they should remain
in force. Howbeit, when Scripture doth yield us precedents
how far forth they are to be followed : when it giveth na
tural laws, what particular order is thereunto most agreeable ;
when positive, which way to make laws unrepugnant unto
them ; yea, though all these should want, yet what kind of

272 ECCLESIASTICAL POLITY.
ordinances would be most for that good of the church wh,ich
is aimed at, all this must be by reason found out. And there
fore, " To refuse the conduct of the light of nature (saith
St. Augustine), is not folly alone, but accompanied with
impiety."3 The greatest amongst the school divines, study
ing how to set down by exact definition, the nature of a
human law (of which nature all the church's constitutions
are), found not which way better to do it, than in these
words : " Out of the precepts of the law of nature, as out of
certain common and undemonstrable principles, man's rea
son doth necessarily proceed unto certain and more parti
cular determinations : which particular determinations being
found out according unto the reason of man, they have' the
names of human laws, so that such other conditions be there
in kept as the making of laws doth require,"b that is, if they
whose authority is thereunto required, do establish and pub
lish them as laws, And the truth is, that all our controversy
in this cause concerning the orders of the church, is, what
particulars the church may appoint. That which doth find
them out, is the force of man's reason. That which doth
guide and direct his reason, is first, the general law of na
ture ; which law of nature and the moral law of Scripture,
are in the substance of law all one. But because there are
also in Scripture a number of laws particular and positive,
which being in force may not by any law of man be violated,
we are in making laws to have thereunto an especial eye.
As for example, it might perhaps seem reasonable unto the
church of God, following the general laws concerning the
nature of marriage, to ordain in particular that cousin-ger-
mans should not marry. Which law notwithstanding ought
not to be received in the church, if there should be in the
Scripture a law particular to the contrary, forbidding utterly
the bonds of marriage to be so far forth abridged. The same
Thomas therefore, whose definition of human laws we men
tioned before, doth add thereunto this caution concerning
121. Qua;st. the rule and canon whereby to make them : human laws are
95. Art. 3. •
measures in respect of men, whose actions they must direct ;
* Luminis naturalis dictatnm repellere, non modo stultum est, sed et impium.
August, lib. iv. de Trin. cap. 6.
b Ex praeceptis legis naturalis, quasi ex quibusdam principiis commuuibus et in-
demonstrabilibus, necesse est quod ratio humana procedat ad aliqua magis particu-
lariter disponenda. Et istas particulares dispositions adinventa? secundum rationem
humanam dicunlur ' leges humana?,' observatis aliis conditionibus, qua? pertinent ad
rationem legis. Tho. Aqui. 12. q. 91. art. 3.

1 Cor.
xi. 22.

book iii. 273
howbeit such measures they are, as have also their higher
rules to be measured by, which rules are two, the law of ,
God, and the law of nature. So that laws human must be
made according to the general laws of nature, and without
contradiction unto any positive law in Scripture ; otherwise
they are ill made. Unto laws thus made and received by a
whole church, they which live within the bosom of that
church, must not think it a matter indifferent either to yield
or not to yield obedience. Is it a small offence to despise
the church of God ? " My son, keep thy father's command- Prov.
ment (saith Solomon), and forget not thy .mother's instruc- V1- 20'
tion : bind them both always about thine heart." It doth
not stand with the duty which we owe to our heavenly Fa
ther, that to the ordinances of our mother the church, we
should shew ourselves disobedient. Let us not say, we keep
the commandments of the one, when we break the law of
the other : for unless we observe both, we obey neither. And
what doth let, but that we may observe both, when they are
not the one to the other in any sort repugnant ? For of such
laws only we speak, as being made in form and manner al
ready declared, can have in them no contradiction unto the
laws of Almighty God. Yea, that which is more, the laws
thus made, God himself doth in such sort authorize, that to
despise them, is to despise in them him. It is a loose and
licentious opinion which the anabaptists have embraced, hold
ing that a Christian man's liberty is lost, and the soul which
Christ rhath redeemed unto himself injuriously drawn into
servitude under the yoke of human power, if any law be now
imposed besides the gospel of Jesus Christ : in obedience
whereunto, the Spirit of God, and not the constraint of man,
is to lead us, according to that of the blessed apostle, " Such ^°.m-
as are led by the Spirit of God, are the sons of God," and
not such as live in thraldom unto men. Their judgment is
therefore, that the church of Christ should admit no law
makers but the evangelists. The author of that which causeth
another thing to be, is author of that thing also which there
by is caused. The light of natural understanding, wit and
reason, is from God ; he it is which thereby doth illuminate J°hn
every man entering into the world. If there proceed from
us any thing afterward corrupt and nought, the mother
thereof is our own darkness, neither doth it proceed from
any such cause whereof God is the author. He is the author
VOL. I. T

274 ECCLESIASTICAL POLITY.
of all that we think or do, by virtue of that light which himself
hath given. And therefore the laws which the very heathens
did gather to direct their actions by, so far forth as they pro-
Rom. ' cee(j from the light of nature, God himself doth acknowledge
if. 15. to have proceeded even from himself, and that he was the
writer of them in the tables of their hearts. How much more
then is he the author of those laws which have been made by
his saints, endued farther with the heavenly grace of his Spi
rit, and directed as much as might be with such instructions
as his sacred word doth yield ? Surely, if we have unto those
laws that dutiful. regard which their dignity doth require, it
will not greatly need that we should be exhorted to live in
obedience unto them. If they have God himself for their
author, contempt which is offered unto them cannot choose
but redound unto him. The safest, and unto God the most
acceptable, way of framing our lives therefore, is with all hu
mility, lowliness and singleness of heart, to study which
way our willing obedience, both unto God and man, may be
yielded, even to the utmost of that which is due.
Thatnei- 10. Touching the mutability of laws that concern the
being the regiment and polity of the church, changed they are when
author of either altogether abrogated, or in part repealed, or augment-
his commit- ed with farther additions. Wherein we are to note, that this
ting them to question about the changing of laws concerneth only such
Scripture, J1 . . i i i i -i i
nor the con- laws as are positive, and do make that now good or evil, by
inTenTf^ being commanded or forbidden, which otherwise of itself
which they were not simply the one or the other. Unto such laws it is
tutea T'1" exPressly sometimes added, how long they are to continue
any reason in force. If this be no where expressed, then have we no
proveThat0 bght to direct our judgments concerning the changeableness
they are un- or immutability of them, but by considering the nature and
c angea e. qua]jj-y 0f guch laws. The nature of every law must be
judged of by the end for which it was made, and by the apt
ness of things therein prescribed unto the same end. It may so
fall out, that the reasons why some laws of God were given,
is neither opened, nor possible to be gathered, by the wit of
man. As why God should forbid Adam that one tree, there
was no way for Adam ever to have certainly understood.
And at Adam's ignorance of this point Satan took advantage,
urging the more securely a false cause, because the tree
Deut. xxii. was unto Adam unknown. Why the Jews were forbidden
to plough their ground with an ox and ah ass ; why to clothe

book iii. 275
themselves with mingled attire of wool and linen, it was
both unto them, and to us it remaineth, obscure. Such laws
perhaps cannot be abrogated saving only by whom they
were made ; because the intent being known unto none but
the Author, he alone can judge how long it is requisite they
should endure. But if the reason why things were insti
tuted may be known, and being known do appear manifest
ly to be of perpetual necessity ; then are those things also
perpetual, unless they cease to be effectual unto that pur
pose for which they were at the first instituted. Because
when a thing doth cease to be available unto |the end which
gave it being, the continuance of it must then of necessity
appear superfluous. And of this we cannot be ignorant,
how sometimes that hath done great good, which afterward,
when time hath changed the ancient course of things, doth
grow to be either very hurtful or not so greatly profitable
and necessary. If therefore the end for which a law pro
videth be perpetually necessary, and the way whereby it pro
videth perpetually also most apt, no doubt but that every
such law ought for ever to remain unchangeable. Whether
God be the author of laws, by authorizing that power of
men whereby they are made, or by delivering them made
immediately from himself by word only, or in writing also,
or howsoever; notwithstanding the authority of their Maker,
the mutability of that end for which they are made, maketh
them also changeable. The law of ceremonies came from
God. Moses had commandment to commit it unto the sa
cred records of Scripture, where it continueth even unto
this very day and hour, in force still as the Jew surmiseth,
because God himself was author of it ; and for us to abolish
what he hath established, were presumption most intolerable.
But (that which they in the blindness of their obdurate
hearts are not able to discern) sith the end for which that
law was ordained is now fulfilled, past and gone ; how should
it but cease any longer to be, which hath no longer any cause
of being in force as before ? " That which necessity of some
special time doth cause to be enjoined, bindeth no longer,
than during that time, but doth afterward become free." *
Which thing is also plain, even by that law which the apo
stles, assembled at the council of Jerusalem, did from thence
* Quod pro necessitate temporis statutum est, cessante necessitate, debet cessare
pariter quod nrgebat, i. q. 1.
t2

276 ECCLESIASTICAL POLITY.
deliver unto the church of Christ ; the preface whereof to
authorize it was, " To the Holy Ghost, and to us, it hath
Acts seemed good :" which style they did not use as matching
XT" ' themselves in power with the Holy Ghost, but as testifying
the Holy Ghost to be the author, and themselves but only
utterers, of that decree. This law therefore to have proceeded
from God as the author thereof, no faithful man will deny.
It was of God, not only because God gave them the power
whereby they might make laws, but for that it proceeded
even from the holy motion and suggestion of that secret Di
vine Spirit whose sentence they' did but only pronounce.
Notwithstanding, as -the law of ceremonies delivered unto
Jews, so this very law which the gentiles received from the
mouth of the Holy Ghost, is in like respect abrogated by
Counterp. decease of the end for which it was given. But such as do
D 8 not stick at this point, such as grant that what hath been in
stituted upon any special cause needeth not to be observed,
that cause ceasing, do notwithstanding herein fail : they judge
the laws of God only by the author and main end for which
they were made, so that for us to change that which he hath
tablished, they hold it execrable pride and presumption, if
so be the end and purpose for which God by that mean pro
videth be permanent. And upon this they ground those
ample disputes concerning orders and offices, which being
' by him appointed for the government of his church, if it be
necessary always that the church of Christ be governed, then
doth the end for which God provided remain still; and there
fore in those means which he by law did establish as being
fittest unto that end, for us to alter any thing is to lift up our
selves against God, and as it were to countermand him. Where
in they mark not that laws are instruments to rule by, and that
instruments are not only to be framed according unto that ge
neral end for which they are provided, but even according unto
that very particular which riseth out of the matter whereon
they have to work. The end wherefore laws were made may be
permanent, and those laws nevertheless require some altera
tion, if there be any unfitness in the means which they pre
scribe as tending unto that end and purpose. As for example,
a law that to bridle theft doth punish thieves with a qua
druple restitution, hath an end which will continue as long
as the world itself continueth. Theft will be always and will
always need to be bridled. But that the mean which this

book iii. 277
law provideth for that end, namely, the punishment of qua
druple restitution, that this will be alway sufficient to bridle
and restrain that kind of enormity, no man can warrant. In
sufficiency of laws doth sometimes come by want of judg
ment in the makers ; which cause cannot fall into any law
termed properly and immediately Divine, as it may and doth
into human laws often : but that which hath been once
made sufficient, ma"y wax otherwise by alteration of time and
place ; that punishment which hath been sometime forcible
to bridle sin, may grow afterward too weak and feeble.
In a word, we plainly perceive, by the difference of those
three\laws which the Jews received at the hands of God, the
moral, ceremonial, and judicial, that if the end for which, and
the matter according whereunto, God maketh his laws, con.-
tinue always one and the same, his laws also do the like, for
which cause the moral law cannot be altered. Secondly,
that whether the matter whereon laws are made continue or
continue not, if their end have once ceased, they cease also to
be of force ; as in the law ceremonial it fareth. Finally, that
albeit the end continue, as in that law of theft specified, and
in a great part of those ancient judieials it doth ; yet foras
much as there is not in all respects the same subject or mat
ter remaining for which they were first instituted, even this
is sufficient cause of change : and therefore laws (though
both ordained of God himself, and the end for which they
were ordained continuing) may notwithstanding cease, if by
alteration of persons or times they be found insufficient to
attain unto that end. In which respect why may we not
presume that God doth even call for such change or alteration
as the very condition of things themselves doth make neces
sary ? They which do therefore plead the authority of the
law-maker as an argument wherefore it should not be lawful
to change that which he hath instituted, and will have this
the cause why all the ordinances of our Saviour are immuta
ble : they which urge the wisdom of God as a proof, that
whatsoever laws he hath made, they ought to stand, unless
himself from heaven proclaim them disannulled, because it
it is not in man to correct the ordinance of God; may know,
if it please them to take notice thereof, that we are far from
presuming to think that men can better any thing which God
hath done, even as we are from thinking that men should
presume to undo some things of men which God doth know

278 ECCLESIASTICAL POLITY.
they cannot better. God never ordained any thing that
could be bettered. Yet many things he hath, that have been
changed, and that for the better. That which succeedeth as
better now when change is requisite, had been worst when
that which now is changed was instituted. Otherwise God
had not then left this to choose that, neither would now reject
that to choose this, were it not for some new-grown occasion,
making that which hath been better worse. In this case
therefore men do not presume to change God's ordinance,
but they yield thereunto, requiring itself to be changed.
Against this it is objected, that to abrogate or innovate the
gospel of Christ, if men or angels should attempt, it were
most heinous and cursed sacrilege. And the gospel (as they
say) containeth not only doctrine instructing men how they
should believe, but also precepts concerning the regiment of
the church. Discipline therefore is a part ofthe gospel,3 and
God being the author of the whole gospel, as well of disci
pline as of doctrine, it cannot be but that both of them have
a common cause. So that as we are to believe for ever the
articles of evangelical doctrine, so the precepts of discipline
we are in like sort bound for ever to observe. Touching
points of doctrine ; as for example, the unity of God, the tri
nity of persons, salvation by Christ, the resurrection of the
body, life everlasting, the judgment to come, and such-like,
they have been since the first hour that there was a church
in the world, and till the last they must be believed : but as
for matters of regiment, they are for the most part of another
nature. To make new articles of faith and doctrine, no man
thinketh it lawful ; new laws of government, what common
wealth or church is there which maketh not either at one time
or another ? " The rule of faith (saith Tertullian) is but one,
and that alone immoveable, and impossible to be framed or
cast anew. The law of outward order and polity not so.
There is no reason in the world wherefore we should esteem
it as necessary always to do, as always to believe the same
things ; seeing every man knoweth that the matter of faith is
constant, the matter contrariwise of action daily changeable,
especially the matter of action belonging unto church-polity.
* We offer to shew the discipline to be a part of the gospel, and therefore to
have a common cause ; so that in the repulse of the discipline, the gospel receives
a check. And again, I speak ofthe discipline as of a part of the gospel ; and there
fore neither under nor above the gospel, but the gospel. T. C. 1. ii. p. 14. Tert. de
Velaud. Virg. Mart, ill 1 Sam. xiv.

book iii. 279
Neither can I find that men of soundest judgment have any
otherwise taught, than that articles of belief, and things
which all men must of necessity do to the end they may be
saved, are either expressly set down in Scripture, or else
plainly thereby to be gathered. But touching things which
belong to discipline and outward polity, the church hath au
thority to make canons, laws, and decrees, even as we read Acts xv
that in the apostles' times it did. Which kind of laws (for
asmuch as they are not in themselves necessary to salvation)
may, after they are made, be also changed as the difference
of times or places shall require. Yea, it is not denied, I am
sure, by themselves, that certain things in discipline are of
that nature, as they may be varied by times, places, persons,
and other the like circumstances. Whereupon I demand,
are those changeable points of discipline commanded in the
word of God, or no ? If they be not commanded, and yet
may be received in the church, how can their former position
stand, condemning all things in the church which in the
word are not commanded ? If they be commanded, and yet
may suffer change ; how can this latter stand, affirming all
things immutable which are commanded of God ? Their dis
tinction touching matters of substance and of circumstance,
though true, will not serve. For be they great things, or be
they small, if God have commanded them in the gospel, and
his commanding them in the gospel do make them unchange
able, there is no reason we should more change the one, than
we may the other. If the authority of the maker do prove
unchangeableness in the laws which God hath made, then
must all laws which he hath made be necessarily for ever
permanent, though they be but of circumstance only, and
not of substance. I therefore conclude, that neither God's
being author of laws for government of his church, nor his
committing them unto Scripture, is any reason sufficient,
wherefore all churches should for ever be bound to keep
them without change. But of one thing we are here to give
them warning by the way : for whereas in this discourse we
have oftentimes professed, that many parts of discipline or
church-polity are delivered in Scripture, they may perhaps
imagine that we are driven to confess their discipline to be
delivered in Scripture ; and that having no other means to
avoid it, we are fain to argue for the changeableness of laws
ordained even by God himself, as if otherwise theirs of ne-

280 ECCLESIASTICAL POLITY.
cessity should take place, and that under which we live be
abandoned. There is no remedy therefore, but to abate this
error in them, and directly to let them know, that if they fall
into any such a conceit, they do but a little flatter their own
cause. As for us, we think in no respect so highly of it.
Our persuasion is, that no age ever had knowledge of it but
only ours ; that they which defend it, devised it ; that nei
ther Christ, nor his apostles, at any time taught it, but the
contrary. If therefore we did seek to maintain that which
most advantageth our own cause, the very best way for us,
and the strongest against them, were to hold even as they do,
that in Scripture there must needs be found some particular
form of church-polity which God hath instituted, and whicha
for that very cause belongeth to all churches, to all times.
But with any such partial eye to respect ourselves, and by
cunning to make those things seem the truest which are the
fittest to serve our purpose, is a thing which we neither like
nor mean to follow. Wherefore, that which we take to be
generally true concerning the mutability of laws, the same
we have plainly delivered, as being persuaded of nothing
more than we are of this ; That whether it be in matter of
speculation or of practice, no untruthb can possibly avail the
patron and defender long, and that things most truly, are
likewise mostbehovefully spoken.
Whether 1 1 . This we hold and grant for truth, that those very laws
forbiddenlh wbich of their own nature are changeable, be notwithstanding
ail change of incapable of change, if he which gave them, being ofautho-
whichare3 r*ty s0 to ^°» f°l'bid absolutely to change them; neither may
set down in they admit alteration against the will of such a law-maker.
cnp ure. Albeit therefore we do not find any cause, why of right there
should be necessarily an immutable form set down in Holy
Scripture ; nevertheless, if indeed there have been at any
time a church-polity so set down, the change whereof the sa
cred Scripture doth forbid, surely for men to alter those laws
which God for perpetuity hath established, were presumption
most intolerable. To prove therefore, that the will of Christ
was to establish laws so permanent and immutable, that in
any sort to alter them cannot but highly offend God ; thus
a Disniplina est Christianas ecclesie polilia, a Deo ejus recte ailmiuistranda; causa
constituta, ao propterea ex ejus verbo petenda, et ob eandem causam omnium eccle-
siarum communis et omnium temporum. Lib. iii. de Eceles. Discip. in Anal.
k 'Eoixtt<nv w% oi atoQeTc ralv \oyotv, oh jcaovov Ttepi ro etHvat xj>t)o-t[/.airarot etvat, aKKa Hal
ijt^oi tov @iov. 2vJo$ol yap ovtec rote e$yotc, Ttio-revovrai. Arist. Ethic, lib. a. cap. 1.

book iii. 281
they reason, first,3 if Moses, being but a servant in the house
of God, did therein establish laws of government for a perpe
tuity; laws, which they that were ofthe household might not
alter; shall we admit into our thoughts, that the Son of God Heb.
hath, in providing fort his his household, declared himself ""'
less faithful than Moses ? Moses delivering unto the Jews
such laws as were durable, if those be changeable which
Christ hath delivered unto us, we are not able to avoid it, but
(that which to think were heinous impiety) we of necessity
must confess, even the Son of God himself to have been less
faithful than Moses : which argument shall need no touch
stone to try it by, but some other ofthe like making. Moses
erected in the wilderness a tabernacle, which was moveable
from place to place ; Solomon a sumptuous and stately tem
ple, which was not moveable : therefore Solomon was faith-
fuller than Moses, which no man endued with reason will
think. And yet by this reason it doth plainly follow: he that
will see how faithful the one or other was, must compare the
things which they both did, unto the charge which God gave
each of them. The apostle, in making comparison between
our Saviour and Moses, attributeth faithfulness unto both,
and maketh this difference between them; Moses in but
Christ over the hpuse of God ; Moses in that house which
was his by charge and commission, though to govern it, yet
to govern it as a servant ; but Christ over this house as be
ing his own entire possession. Our Lord and Saviour doth make
protestation, " I have given unto them the words which thou John
gavestme;"b faithful therefore he was, and concealed not
any part of his Father's will. But did any part of that will
require the immutability of laws concerning church-polity ?
They answer, Yea; for else God should less favour us than
the Jews. God would not have their churches guided by any
laws but his own ; and seeing this did so continue even till
Christ ; now to ease God of that care, or rather to deprive
the church of his patronage, what reason have we ? Surely
* Either that commendation of the Son before the servant is a false testimony, or
the Son ordained a permanent government in the church. If permanent, then not
to be changed. What then do they, that hold it may be changed at the magistrate's
pleasure, but advise the magistrate by his positive laws to proclaim, that it is bis
will, that if there shall be a church within his dominions, he will maim and deform
the same? M. M. p. 16. He that was as faithful as Moses, left as clear instruction
for the government of the church : bnt Christ was as faithful as Moses : Ergo. De-
monst. of Discip. cap. i.
b Either God hath left a prescript form of government now, or else he is less care
ful under the New Testament than under the Old. Demonst. of Dis. cap. i.

282 ECCLESIASTICAL POLITY.
none, to derogate any thing from the ancient love which God
hath borne to his church. A heathen philosopher there is,
who considering how many things beasts have which men
have not, how naked in comparison of them, how impotent,
and how much less able we are to shift for ourselves a long
time after we enter into this world, repiningly concluded
hereupon, that nature being a careful mother for them, is to
wards us a hard-hearted step-dame. No; we may not mea
sure the affection of our gracious God towards his by such
differences. For even herein shineth his wisdom, that though
the ways of his Providence be many, yet the end, which he
bringeth all at the length unto, is one and the self-same. But
if such kind of reasoning were good, might we not even as
directly conclude the very same concerning laws of secular
Ecciesiast. regiment? Their own words are these; " In the ancient church
isc. i • '• 0f the Jews, God did command, and Moses commit unto
writing, all things pertinent as well to the civil as to the ec
clesiastical state. God gave them law of civil regiment, and
would not permit their commonweal to be governed by any
other laws than his own. Doth God less regard our tempo
ral estate in this world, or provide for it worse than theirs ?
To us notwithstanding he hath not, as to them, delivered any
particular form of temporal regiment, unless perhaps we think
Rom. as some do, that the grafting ofthe gentiles, and their incor-
Epbes' porating into Israel, doth import that we ought to be subject
ii. 12. unto the rites and laws of their whole polity.
We see then how weak such disputes are, and how smally
they make to this purpose. That Christ did not mean to set
down particular positive laws for all things in such sort as
Moses did, the very different manner of delivering the laws
of Moses and the laws of Christ doth plainly shew. Moses
had commandment to gather the ordinances of God together
distinctly, and orderly to set them down according unto their
several kinds, for each public duty and office the laws that
belong thereto, as appeareth in the books themselves written
of purpose for that end. Contrariwise the laws of Christ, we
find rather mentioned by occasion in the writings of the apo
stles, than any solemn thing directly written to comprehend
them in legal sort. Again, the positive laws which Moses
gave, they were given for the greatest part, with restraint to
pent. the land of Jewry : " Behold," saith Moses, " I have taught
you ordinances and laws, as the Lord my God commanded

•j.

book in. 283
me that ye should do so even within the land whither ye go
to possess it. Which laws and ordinances positive he plain
ly distinguished afterward from the laws of the two tables
which were moral. " The Lord spake unto you out of the Deut.iv.
midst of the fire ; ye heard the voice of the words, but saw 12— 14'
no similitude, only a voice. Then he declared unto you his
covenant which he commanded you to do, the ten command
ments, and wrote them upon two tables of stone. And the
Lord commanded me that same time, that I should teach
you ordinances and laws which ye should observe in the land,
whither ye go to possess it." The same difference is again
set down in the next chapter following. For rehearsal being
made of the ten commandments, it followeth immediately :
" These words the Lord spake unto all your multitude in Deut.
the mount, out of the midst of the fire, the cloud and the "'
darkness, with a great voice, and added no more, and wrote
them upon two tables of stone, and delivered them unto me."
But concerning other laws, the people give their consent to
receive them at the hands of Moses. " Go thou nearer, and Ver. sr.
hear all that the Lord our God saith, and declare thou unto
us all that the Lord our God saith unto thee, and we will
hear it, and do it. The people's alacrity herein God highly
commendeth with most effectual and hearty speech : I have Ver. 28—
heard the voice of the words of this people ; they have spoken "
well. O that there were such a heart in them to fear me,
and to keep all my commandments always, that it might go
well with them, and with their children for ever ! Go, say
unto them, Return you to your tents ; but stand thou here
with me, and I will tell thee all the commandments, and the
ordinances, and the laws, which thou shalt teach them, that
they may do them in the land which I have given them to
possess. From this latter kind the former are plainly dis
tinguished in many things. They were not both at one time
delivered, neither both after one sort, nor to one end. The
former uttered by the voice of God himself in the hearing of
six hundred thousand men ; the former written with the fin
ger of God ; the former termed by the name of a covenant ;
the former given to be kept without either mention of time
how long, or of place where. On the other side, the latter
given after, and neither written by God himself, nor given
unto the whole multitude immediately from God, but unto
Moses, and from him to them both by word and writing :

284 ECCLESIASTICAL POLITY.
finally, the latter termed ceremonies, judgments, ordinances,
but no where covenants. The observation of the latter re
strained unto the land where God would establish them to
inhabit. The laws positive are not framed without regard
had to the place and persons for the which they are made. If
therefore Almighty God, in framing their laws, had an eye
unto the nature of that people and to the country where they
were to dwell ; if these peculiar and proper considerations
were respected in the making of their laws, and must be also
regarded in the positive laws of all other nations besides ;
then seeing that nations are not all alike, surely the giving
of one kind of positive laws unto one only people without
any liberty to alter them, is but a slender proof that therefore
one kind should in like sort be given to serve everlastingly
for all. But that which most of all maketh for the clearing
of tbis point is, that the Jews," who had laws so particularly
determining and so fully instructing them in all affairs what
to do, were notwithstanding continually inured with causes
exorbitant, and such as their laws had not provided for. And
in this point much more is granted us than we ask, namely,
that for one thing which we have left to the order of the
church, they had twenty which were undecided by the ex
press word of God ; and that as their ceremonies and sacra
ments were multiplied above ours, even so grew the number
of those cases which were not determined by any express
word. So that if we may devise one law, they by this reason
might devise twenty ; and if their devising so many were not
forbidden, shall their example prove us forbidden to devise
as much as one law for the ordering of the church ? We
might not devise, no not one, if their example did prove that
our Saviour had utterly forbidden all alteration of his laws,
inasmuch as there can be no law devised, but needs it must
either take away from his, or add thereunto more or less, and
T c. ;„ so make some kind of alteration. But of this so large a
the table grant we are content not to take advantage. Men are often-
second times in a sudden passion more liberal than they would be,
book. if they had leisure to take advice ; and therefore so bountiful
words of course and frank speeches we are contented to let
* Whereas you say, that they (the Jews) had nothing but was determined by the
law, and we have many things undetermined and left to the order of the church, I
will offer, for one that you shall bring that we have left to the order of the church,
to shew you that they had twenty which Were undecided by the express word of God.
T. C. lib. i. p. 35.

book iii. 285
pass, without turning them to advantage with too much ri
gour, lit may be they had rather be listened unto, when
they commend the kings of Israel, which attempted nothing
in the government of the church without the express word of
God ; and when they urge,3 that God left nothing in his word
undescribed, whether it concerned the worship of God, or
outward polity, nothing unset down ; and therefore charged
them strictly to keep themselves unto that without any alter
ation. Howbeit, seeing it cannot be denied, but that many
things there did belong unto the course of their public affairs
wherein they had no express word at all to shew precisely
what they should do ; the difference between their condition
and ours in these cases will bring some light unto the truth
of this present controversy.
Before the fact of the son of Shelomith'there was no law Levit.
which did appoint any certain punishment for blasphemers :
that wretched creature being therefore deprehended in that
impiety was held inward, till the mind of the Lord was
known concerning his case. The like practice is also men
tioned upon occasion of a breach of the sabbath -day. They !l"m^-Xv*
find a poor silly creature gathering sticks in the wilderness ;
they bring him unto Moses and Aaron and all the congrega
tion ; they lay him in hold, because it was not declared what
should be done with him, till God had said unto Moses,
" This man shall die the death." The law requireth to keep
the sabbath day ; but for the breach of the sabbath what
punishment should be inflicted it did not appoint. Such oc
casions as these are rare : and for such things as do fall
scarce once in many ages of men, it did suffice to take such
order as was requisite when they fell. But if the case were
such, as being not already determined by law, were notwith
standing likely oftentimes to come into question, it gave oc
casion of adding laws that were not before. Thus it fell out
in the case of those men polluted, and of the daughters of
Zelophehad, whose causes Moses having brought before the Numb. ix.
Lord, received laws to serve for the like in time to come. xx"™ '
The Jews to this end had the oracle of God, they had the
prophets. And by such means, God himself instructed them
from heaven what to do in all things, that did greatly con-
* If he will needs separate the worship of God from the external polity, yet as
the Lord set forth the one, so he left nothing undescribed in the other. T. C. lib. i.
p. 446.

286 ECCLESIASTICAL POLITY.
cern their state, and were not already set down in law. Shall
we then hereupon argue even against our own experience
and knowledge ? Shall we seek to persuade men, that of ne
cessity it is with us, as it was with them, that because God
is ours in all respects as much as theirs, therefore either no
such way of direction hath been at any time : or if it hath
been, it doth still continue in the church ; or if the same do
not continue, that yet it must be at the least supplied by
some such mean as pleaseth us to account of equal force ? A
more dutiful and religious way for us were to admire the
wisdom of God, which shineth in the beautiful variety of all
things ; but most in the manifold and yet harmonious dissi-
militude.of those ways, whereby his church upon earth is
guided from age to age throughoutall generations ofmen. The
Jews were necessarily to continue till the coming of Christ
in the flesh, and the gathering of nations unto him. So much
Gen. the promise made unto Abraham did, import. So much the
xiiT.io. prophecy of Jacob at the hour of his death did foreshew.
Upon the safety therefore of their very outward state and con
dition for so long, the after good of the whole world and the
salvation of all did depend. Unto their so-long safety, for
two things it was necessarily to provide ; namely, the preserv
ation of their state against foreign resistance, and the con
tinuance of their peace within themselves. Touching the
one, as they received the promise of God to be the rock
of their defence, against which whoso did violently rush
should but bruise and batter themselves ; so likewise they
had his commandment in all their affairs that way to seek
direction and counsel from him. Men's consultations are al
ways perilous. And it falleth out many times, that after
long deliberation those things are by their wit even resolved
on, which by trial are found most opposite to public safety.
It is no impossible thing for states, be they never so well es
tablished, yet by over-sight in some one act or treaty between
them and their potent opposites, utterly to cast away them
selves for ever. Wherefore, lest it should so fall out to them
upon whom so much did depend, they were not permitted to
enter into war, nor conclude any league of peace, nor to wade
through any act of moment between them and foreign states,
unless the oracle of God or his prophets were first consulted
with. And lest domestical disturbance would waste them
within themselves, because there was nothing unto this pur-

book iii. 287
pose more effectual than if the authority of their laws and
governors were such as none might presume to take excep
tion against it, or to shew disobedience unto it, without in
curring the hatred and detestation of all men that had any
spark of the fear of God ; therefore he gave them even their
positive laws from heaven, and as oft as occasion required,
chose in like sort rulers also to lead and govern them. Not
withstanding, some desperately impious there were, which
adventured to try what harm it could bring upon them if they
did attempt to be authors of confusion, and to resist both
governors and laws. Against such monsters God main
tained his own by fearful execution of extraordinary judg
ment upon them. By which means it came to pass, that al
though they were a people infested and mightily hated of all
others throughout the world, although by nature hard heart
ed, querulous, wrathful, and impatient of rest and quietness ;
yet there was nothing of force, either one way or other, to
work the ruin and subversion of their state till the time be-
forementioned was expired.
Thuswe see that there was no cause of dissimilitude in these
things between that one only people before Christ, and the
kingdoms of the world since. And whereas it is farther al
leged, " That albeit in civil matters and things pertaining to t. c.
this present life, God hath used a greater particularity with lib-ii-
them than amongst us, framing laws according to the quality
of that people and country ; yet the leaving of us at greater
liberty in tbings civil, is so far from proving the like liberty
in things pertaining to the kingdom of heaven, that it rather
proves a straiter bond. For even as when the Lord would
have his favour more appear by temporal blessings of this
life towards the people under the law than towards us, he
gave also politic laws most exactly, whereby they might both
most easily come into, and most steadfastly remain in pos
session of, those earthly benefits : even so at this time, where
in he would not have his favour so much esteemed by those
outward commodities, it is required, that as his care in pre
scribing laws for that purpose hath somewhat fallen, in leav
ing them to men's consultations, which may be deceived ; so
his care for conduct and government of the life to come,
should (if it were possible) rise, in leaving less to the order
of men than in times past." These are but weak and feeble
disputes for the inference of that conclusion which is intend-

288 ECCLESIASTICAL POLITY.
ed. For, saving only in such consideration as hath been
shewed, there is no cause wherefore we should think God
more desirous to manifest his favour by temporal blessings
towards them than towards us. Godliness had unto them,
and it hath also unto us, the promises both of this life and
the life to come. That the care of God hath fallen in earthly
things, and therefore should rise as much in heavenly ; that
more is left unto men's consultations in the one, and there
fore less must be granted in the other; that God, having
used a greater particularity with them than with us for mat
ters pertaining unto this life, is to make us amends by the
more exact delivery of laws for government ofthe life to come.
These are proportions, whereof if there be any rule, we must
plainly confess that, which truth is, we know it not. God
which spake unto them by his prophets, hath unto us by his
only-begotten Son ; those mysteries of grace and salvation
which were but darkly disclosed unto them, have unto us
more clearly shined. Such differences between them and us,
the apostles of Christ have well acquainted us withal. But
as for matter belonging unto the outward conduct or govern
ment of the church ; seeing that even in sense it is manifest,
that our Lord and Saviour hath not by positive laws descend
ed so far into particularities with us, as Moses with them ;
neither doth by extraordinary means, oracles, and prophets,
direct us, as them he did, in those things which rising daily
by new occasions, are of necessity to be provided for ; doth
it not hereupon rather follow, that although not to them, yet
to us there should be freedom and liberty granted to make
laws ? Yea, but the apostle St. Paul doth fearfully charge
1 Tim. Timothy, " even in the sight of God who quickeneth all,
V",14' and of Jesus Christ who witnessed that famous confession
John xviii. 37. before Pontius Pilate, to keep what was commanded him
safe and sound, till the appearance of our Lord Jesus Christ."
This doth exclude all liberty of changing the laws of Christ,
whether by abrogation, or addition, or howsoever. For in Ti
mothy the whole church of Christ receiveth charge concern
ing her duty. And that charge is to keep the apostle's com
mandment ; and his commandment did contain the law that
concerned church-government, and those laws be straightly
requireth to be observed without breach or blame till the ap
pearance of our Lord Jesus Christ. In Scripture we grant
every one man's lesson to be the common instruction of all

book iii. 289
men, so far forth as their cases are like ; and that religiously
to keep the apostles' commandments in whatsoever they may
concern us, we all stand bound. But touching that command
ment which Timothy was charged with, we swerve undoubt
edly from the apostle's precise meaning, if we extend it so
largely that the arms thereof shall reach unto all things which
were commanded him by the apostle. The very words them
selves do restrain themselves unto some special command
ment among many. And therefore it is not said, " Keep the
ordinances, laws, and constitutions, which thou hast received ;
but ttjv hvroXrjv, that great commandment which doth prin
cipally concern thee and thy calling :" that commandment
which Christ did so often inculcate unto Peter ; that com- j0hn
mandment unto the careful discharge whereof they of Ephe- **'• 15,
sus are exhorted, " Attend to yourselves, and to all the flock Acts
wherein the Holy Ghost hath placed you bishops, to feed the x*'
church of God, which he hath purchased by his own blood :"
finally, that commandment which unto the same Timothy is
by the same apostle, even in the same form and manner af
terward again urged, " I charge thee in the sight of God 2 Tim.
and the Lord Jesus Christ, which will judge the quick and
dead at his appearance, and in his kingdom, preach the word
of God." Wben Timothy was instituted in that office, then
was the credit and trust of this duty committed unto his faith
ful care. The doctrine of the gospel was then given him, as
the precious talent or treasure of Jesus Christ ; then received
he for performance of this duty, the special gift of the Holy 1Tim-
Ghost. To keep this commandment immaculate and blame- r*v ita\a-
less, was to teach the gospel of Christ without mixture of **«£*'"»'¦
, . ° v . . , .1 Tim.
corrupt and unsound doctrine ; such as a number even in iT. 14.
those times intermingled with the mysteries of Christian be
lief. Till the appearance of Christ to keep it so, doth not
import the time wherein it should be kept, but rather the
time whereunto the final reward for keeping it was reserved ;
according to that of St. Paul concerning himself, " I have 2 Tim.
kept the faith ; for the residue there is laid up for me a crown lv' '
of righteousness, which the Lord, the righteous judge, shall
in that day render unto me." If they that labour in this har
vest should respect but the present fruit of their painful tra- *
vail, a poor encouragement it were unto them to continue
therein all the days of their life. But their reward is great in
heaven ; the crown of righteousness which shall be given
\oi,. i. u

290 ECCLESIASTICAL POLITY.
them in that day is honourable. The fruit of their industry
then shall they reap with full contentment and satisfaction,
but not till then. Wherein the greatness of their reward is
abundantly sufficient to countervail the tediousness of their
expectation. Wherefore till then, they that are in labour
must rest in hope. O Timothy, keep that which is commit
ted unto thy charge ; that great commandment which thou
hast received, keep till the appearance of our Lord Jesus
Christ. In which sense, although we judge the apostle's
words to have been uttered ; yet hereunto do we not require
them to yield, that think any other construction more sound.
If therefore it be rejected, and theirs esteemed more proba
ble which hold, that the last words do import perpetual ob
servation of the apostle's commandment imposed necessarily
for ever upon the militant church of Christ ; let them withal
consider, that then his commandment cannot so largely be
taken to comprehend whatsoever the apostle did command
Timothy. For themselves do not all bind the church unto
some things, whereof Timothy received charge, as namely,
unto that precept concerning the choice of widows : so as
they cannot hereby maintain, that all things positively com
manded concerning the affairs ofthe church, were command
ed for perpetuity. And we do not deny that certain things
were commanded to be, though positive, yet perpetual in the
church. They should not therefore urge against us places
that seem to forbid change, but rather such as set down some
measure of alteration ; which measure, if we have exceeded,
then might they therewith charge us justly; whereas now
they themselves, both granting and also using liberty to
change, cannot in reason dispute absolutely against all
change. Christ delivered no inconvenient or unmeet laws-
Sundry of ours they hold inconvenient ; therefore such laws-
they cannot possibly hold to be Christ's ; being not his, they
must of necessity grant them added unto his. Yet certain of
those very laws so added, they themselves do not judge un
lawful ; as they plainly confess, both in matter of prescript
attire, and of rites appertaining to burial. Their own pro
testations are, that tbey plead against the inconvenience not
the unlawfulness of popish apparel ;a and against the incon-
" My reasons do never conclude the unlawfulness of these ceremonies of burial,
but the inconvenience and inexpedience of them. And in the table. Ofthe incon
venience, not of the unlawfulness of Popish apparel and ceremonies in burial. T. C.
lib. iii. p. 241.

book iii. 291
venience not the unlawfulness of ceremonies in burial. There
fore they hold it a thing not unlawful to add to the laws of
Jesus Christ ; and so consequently they yield that no law of
Christ forbiddeth addition unto church-laws.
The judgment of Calvin being alleged against them, to
whom of all men they attribute most ;a whereas his words be
plain, that for ceremonies and external discipline the church
hath power to make laws : the answer which hereunto they
make is, That indefinitely the speech is true, and that so it
was meant by him ; namely, That some things belonging
unto external discipline and ceremonies are in the power and
arbitrement of the church : but neither was it meant, nei
ther is it true generally, that all external discipline, and all
ceremonies, are left to the order of the church, inasmuch as
the sacraments of baptism and the supper of the Lord are ce
remonies, which yet the church may not therefore abrogate.
Again, excommunication is a part of external discipline,
which might also be cast away if all external discipline were
arbitrary and in the choice of the church. By which their
answer it doth appear, that touching the names of ceremony
and external discipline, they gladly would have so under
stood, as if we did herein contain a great deal more than we
do. The fault which we find with them, is, that they overmuch
abridge the church of her power in these things. Whereupon
they recharge us, as if in these things we gave the church a
liberty which hath no limits or bounds ; as if all things which
the name of discipline containeth were at the church's free
choice. So that we might either have church-governors and
government, or want them; either retain or reject church-
censures as we list. They wonder at us as at men which think
it so indifferent what the church doth in matter of ceremo
nies, that it may be feared lest we judge the very sacraments
themselves to be held at the church's pleasure. No, the
* Upon the indefinite speaking of Mr. Calvin, saying, Ceremonies and external
discipline, without adding all or some, you go about sublilly to make men believe,
that Mr. Calvin hath placed the whole external discipline in tbe power and arbitre
ment of the church. For if all external discipline were arbitrary, and in the choice
of the church, excommnnication also (which is a part of it) might be cast away ;
which I think yon will not say. — And in the very next words before : Where you
will give to understand, that ceremonies and external discipline are not prescribed
particularly by the word of God, and therefore left to the order of the church : you
must understand, that all external discipline is not left to the order of the church,
being particularly prescribed in the Scriptures, no more than all ceremonies are left
to the order of the church, as the sacraments of baptism and the supper of the Lord.
T. C. lib. i. p. 32.
u2

292 ECCLESIASTICAL POLITY.
name of ceremonies we do not use in so large a meaning, as
to bring sacraments within the compass and reach thereof;
although things belonging unto the outward form and seemly
administration of them are contained in that name, even as
we use it. For the name of ceremonies we use as they them-
T- 9;. selves do, when they speak after this sort : " The doctrine
' '17"\ and discipline of the church, as the weightiest things, ought
especially to be looked unto ; but the ceremonies also, as
mint and cummin, ought not to be neglected." Besides, in
the matter of external discipline or regiment itself, we do not
deny but there are some things whereto the church is bound
till the world's end. So as the question is only, how far the
bounds ofthe church's liberty do reach. We hold, that the
power which the church hath lawfully to make laws and
orders for itself doth extend unto sundry things of ecclesias
tical jurisdiction, and such other matters, whereto their opi
nion is, that the church's authority and power doth not reach.
Whereas therefore in disputing against us about this point,
they take their compass a great deal wider than the truth of
things can afford; producing reasons and arguments by way
of generality, to prove that Christ hath set down all things
belonging any way unto the form of ordering his church, and
hath absolutely forbidden change by addition or diminution,
great or small (for so their manner of disputing is) ; we are
constrained to make our defence by shewing, that Christ
hath not deprived his church so far of all liberty in making
orders and laws for itself, and that they themselves do not
think he hath so done. For are they able to shew that all
particular customs, rites, and orders, of reformed churches,
have been appointed by Christ himself ? No: they grant,
that in matter of circumstance they alter that which they
have received ;a but in things of substance they keep the laws
of Christ without change. If we say the same in our own
behalf (which surely we may do with a great deal more truth),
then must they cancel all that hath been before alleged, and
begin to inquire afresh, whether we retain the laws that Christ
hath delivered concerning matters of substance, yea or no.
For our constant persuasion in this point is as theirs, that we
have no where altered the laws of Christ, farther than in such
1 We deny not but certain things are left to the order of the church, because they
are of the nature of those which are varied by times, places, persons, and other cir
cumstances, and so could not at once be set down and established for ever. T. C.
lib. i. p. 27.

book m. 293
particularities only as have the nature of things changeable
according to the difference of times, places, persons, and
other the like circumstances. Christ hath commanded prayers
to be made, sacraments to be ministered, his church to be
carefully taught and guided. Concerning every of these,
somewhat Christ hath commanded, which must be kept till
the world's end. On the contrary side, in every of them
somewhat there may be added, as the church shall judge it
expedient. So that if they will speak to purpose, all which
hitherto hath been disputed of, they must give over, and
stand upon such particulars only as they can shew we have
either added or abrogated otherwise than we ought in the
matter of church-polity. Whatsoever Christ hath com
manded for ever to be kept in his church, the same we take
not upon us to abrogate; and whatsoever our laws have
thereunto added besides, of such quality we hope it as no
law of Christ doth any where condemn. Wherefore, that all
may be laid together and gathered into a narrow room ;
First, so far forth as the church is the mystical body of L
Christ and his invisible spouse, it needeth no external po
lity. That very part of the law Divine which teacheth
faith and works of righteousness, is itself alone sufficient for
the church of God in that respect. But as the church is a
visible society and body politic, laws of polity it cannot
want. Secondly, whereas therefore it cometh in the second II.
place to be inquired, what laws are fittest and best for the
church; they who first embraced that rigorous and strict
opinion, which depriveth the church of liberty to make any isa.
kind of law for herself, inclined (as it should seem) thereun- £,*"• 14'
to ; for that they imagined all things which the church doth ii. 22.
without commandment of Holy Scripture, subject to that re
proof which the Scripture itself useth in certain cases, when
Divine authority ought alone to be followed. Hereupon they
thought it enough for the cancelling of any kind of order
whatsoever, to say, " The word of God teacheth it not, it is
a device of the brain of man, away with it therefore out of
the church." St. Augustine was of another mind, who, speak
ing of fasts on the Sunday, saith, " that he which would August.
choose out that day to fast on, should give thereby no small '"s
offence to the church of God, which had received a contrary
custom. For in these things, whereof the Scripture appoint-
eth no certainty, the use of the people of God, or the ordi-

xi. 40,
John

294 ECCLESIASTICAL POLITY.
nances of our fathers, must serve for a law. In which case,
if we will dispute, and condemn one sort by another's cus
tom, it will be but matter of endless contention ; where, for
asmuch as the labour of reasoning shall hardly beat into
men's heads any certain or necessary truth, surely it standeth
us upon to take heed, lest with the tempest of strife, the
brightness of charity and love be darkened." If all things
must be commanded of God which may be practised of his
church, I would know what commandment the Gileadites
had to erect that altar which is spoken of in the Book of
josh. Joshua. Did not congruity of reason induce them thereunto,
and suffice for defence of their fact ? I would know what
commandment the women of Israel had yearly to mourn and
Judg. lament in the memory of Jephthah's daughter ; what com
mandment the Jews had to celebrate their feast of dedication,
never spoken of in the law, yet solemnized even by our Sa
viour himself; what commandment, finally, they had for the
ceremony of odours used about the bodies ofthe dead, after
which custom notwithstanding (sith it was their custom)
John our Lord was contented that his own most precious body
should be entombed. Wherefore to reject all orders ofthe
church which men have established, is to think worse of
the laws of men in this respect, than either the judgment
of wise men alloweth, or the law of God itself will bear.
Howbeit, they which had once taken upon them to condemn
all things done in the church, and not commanded of God
to be done, saw it was necessary for them (continuing in de
fence of this their opinion) to hold, that needs there must
be in Scripture set down a complete particular form of
church-polity, a form prescribing how all the affairs ofthe
church must be ordered, a form in no respect lawful to be
altered by mortal men. For reformation of which oversight
and error in them, there were that thought it a part of Christ
ian love and charity to instruct them better, and to open unto
them the difference between matters of perpetual necessity
to all men's salvation, and matters of ecclesiastical polity :
the one both fully and plainly taught in Holy Scripture ; the
other not necessary to be in such sort there prescribed : the
one not capable of any diminution or augmentation at all by
men, the other apt to admit both. Hereupon the authors of
the former opinion were presently seconded by other wittier
and better learned, who being loath that the form of church-

xix. 40.

book iii. 295
polity which they sought to bring in, should be otherwise
than in the highest degree accounted of, took,
First, an exception against the difference between church- i.
polity and matters of necessity to salvation. Secondly, n.
against the restraint of Scripture, which {they say) receiveth
injury at our hands, when we teach that it teacheth not as
well matter of polity as of faith and salvation. Thirdly, m.
constrained thereby we have been, therefore, both to maintain
that distinction as a thing not only true in itself, but by them
likewise so acknowledged, though unawares. Fourthly, and iy.
to make manifest that from Scripture, we offer not to derogate
the least thing that truth thereunto doth claim, inasmuch as
by us it is willingly confessed, that the Scripture of God is a
storehouse abounding with inestimable treasures of wisdom
and knowledge in many kinds, over and above things in this
one kind barely necessary ; yea, even that matters of eccle
siastical polity are not therein omitted but taught also, al
beit not so taught as those other things beforementioned.
For so perfectly are those things taught, that nothing ever
can need to be added, nothing ever cease to be necessary :
these on the contrary side, as being of a far other nature and
quality, not so strictly nor everlastingly commanded in Scrip
ture; but that unto the complete form of church-polity,
much may be requisite which the Scripture teacheth not ;
and much which it hath taught become unrequisite, some
times because we need not use it, sometimes also because
we cannot. In which respect, for mine own part, although
I see that certain reformed churches, the Scottish especially
and French, have not that which best agreeth with the sacred
Scripture, I mean the government that is by bishops, inas
much as both those churches are fallen under a different kind
of regiment ; which to remedy it, is for the one altogether
too late, and too soon for the other during their present af
fliction and trouble : this their defect and imperfection I had
rather lament in such a case than exaggerate ; considering that
men oftentimes, without any fault of their own, may be driven
to want that kind of polity or regiment which is the best ;
and to content themselves with that which either the irreme
diable error of former times, or the necessity of the present,
hath cast upon them. Fifthly, now, because that position V.
first-mentioned, which holdeth it necessary that all things
which the church may lawfully do in her own regiment be

296 ECCLESIASTICAL POLITY.
commanded in Holy Scripture, hath by the later defenders
thereof been greatly qualified ; who, though perceiving it to
be over-extreme, are notwithstanding loath to acknowledge
any oversight therein, and therefore labour what they may
to salve it up by construction ; we have for the more perspi-
VL cuity delivered what was thereby meant at the first. Sixth
ly, How injurious a thing it were unto all the churches of
Vii. God for men to hold it in that meaning. Seventhly, And
how imperfect their interpretations are, who so much labour
to help it either by dividing commandments of Scripture
into two kinds, and so defending, that all things must be
vill. commanded if not in special, yet in general precepts. Eighth
ly, Or by taking it as meant, that in case the church do de
vise any new order, she ought therein to follow the direction
of Scripture only, and not any starlight of man's reason.
IX. Ninthly, Both which evasions being cut off, we have in the
next place declared after what sort the church may lawfully
frame to herself laws of polity, and in what reckoning such
positive laws both are with God, and should be with men.
X. Tenthly, Farthermore, because to abridge the liberty of the
church in this behalf, it hath been made a thing very odious,
that when God himself hath devised some certain laws, and
committed them to sacred Scripture, man by abrogation,
addition, or any way, should presume to alter and change
them ; it was of necessity to be examined, whether the au
thority of God in making, or his care in committing those
his laws unto Scripture, be sufficient arguments to prove
that God doth in no case allow they should suffer any such
XI. kind of change. Eleventhly, The last refuge for proof, that
Divine laws of Christian church-polity may not be altered,
by extinguishment of any old, or addition of new, in that
kind, is partly a marvellous strange discourse, that Christ
(unless he should shew himself not so faithful as Moses, or
not so wise as Lycurgus ,and Solon") must needs have set
down in Holy Scripture some certain complete and unchange
able form of polity ; and partly a coloured show of some
evidence, where change of that sort of laws may seem ex
pressly forbidden, although in truth nothing less be done.

book iii. 297
I might have added hereunto their more familiar and popu
lar disputes, as, the church is a city, yea, the city of the
great King ; and the life of a city is polity. The church is
the house of the living God ; and what house can there be
without some order for the government of it ? In the royal
house of a prince, there must be officers for government,
such as not any servant in the house, but the prince whose
the house is, shall judge convenient; so the house of God
must have orders for the government of it, such as not any
of the household, but God himself, hath appointed. It can
not stand with the love and wisdom of God to leave such
order untaken as is necessary for the due government of his
church. The numbers, degrees, orders, and attire, of Solo
mon's servants, did shew his wisdom ; therefore he which is
greater than Solomon hath not failed to leave in his house
such orders for government thereof as may serve to be as a
looking-glass for his providence, care, and wisdom, to be seen
in. That little spark of the light of nature which remaineth
in us, may serve us for the affairs of this life ; but as in all
other matters concerning the kingdom of heaven, so princi
pally in this which concerneth the very government of that
kingdom, needful it is we should be taught of God. " As
long as men are persuaded of any order that it is only of
men, they presume of their own understanding, and they
think to devise another not only as good, but better than
that which they have received. By severity of punishment
this presumption and curiosity may be restrained. But that
cannot work such cheerful obedience as is yielded where the
conscience hath respect to God as the author of laws and
orders. This was it which countenanced the laws of Moses,
made concerning outward polity for the administration of holy
things. The like some lawgivers of the heathens did pre
tend, but falsely ; yet wisely discerning the use of this per
suasion. For the better obedience' sake therefore it was ex
pedient, that God should be author ofthe polity of his church.
But to what issue doth all this come ? A man would think
that they which hold out with such discourses, were of no
thing more fully persuaded than of this, that the Scripture
hath set down a complete form of church-polity, universal,
perpetual, altogether unchangeable. For so it would follow,
if the premises were sound and strong to such effect as is
pretended. Notwithstanding, they which have thus formally

298 ECCLESIASTICAL POLITY.
maintained argument in defence of the first oversight, are by
the very evidence of truth themselves constrained to make
this in effect their conclusion, that the Scripture of God hath
many things concerning church-polity ; that of those many
some are of greater weight, some of less ; that what hath
been urged as touching immutability of laws, it extendeth
in truth no farther than only to laws wherein things of greater
moment are prescribed.
TheDefence Now these things of greater moment, what are they ? For-
Ministens sooth, " doctors, pastors, lay-elders, elderships compounded
against Dr. 0f these three : synods, consisting of many elderships, dea-
i3rkSeS'P cons, women-church-servants, or widows; free consent of
the people unto actions of greatest moment, after they be by
churches or synods orderly resolved." All this form of polity,
if yet we may term that a form of building, when men have
laid a few rafters together, and those not all of the soundest
neither; but, howsoever, all this form they conclude is pre
scribed in such sort, that to add to it any thing as of like im
portance (for so I think they mean), or to abrogate of it any
thing at all, is unlawful. In which resolution, if they will
firmly and constantly persist, I see not but that concerning
the points which hitherto have been disputed of, they must
agree, that they have molested the church with needless op
position ; and henceforward, as we said before, betake them
selves wholly unto the trial of particulars, whether every of
those things which they esteem as principal be either so es
teemed of, or at all established for perpetuity in Holy Scrip
ture; and whether any particular thing in our church-polity
be received other than the Scripture alloweth of, either in
greater things, or in smaller. The matters wherein church-
polity is conversant, are the public religious duties of the
church, as the administration of the word and sacraments,
prayers, spiritual censures, and the like. To these the church
standeth always bound. Laws of polity, are laws which ap
point in what manner these duties shall be performed. In
performance whereof, because all that are of the church can
not jointly and equally work, the first thing in polity re
quired, is a difference of persons in the church, without
which difference those functions cannot in orderly sort be
executed. Hereupon we hold, that God's clergy are a state,
which hath been and will be, as long as there is a church
upon earth, necessarily by the plain word of God himself;

book iii. 299
a state whereunto the rest of God's people must be subject,
as touching things that appertain to their souls' health. For
where polity is, it cannot but appoint some to be leaders of
others, and some to be led by others. " If the blind lead the Luke
blind, they both perish." It is with the clergy, if their per- V1"
sons be respected, even as it is with other men ; their quality
many times far beneath that which the dignity of their place
requireth. Howbeit, according to the order of polity, they
being the " light of the world," others (though better and Matt.
wiser) must that way be subject unto them. Again, foras- T*
much as where the clergy are any great multitude, order doth
necessarily require that by degrees they be distinguished ;
we hold there have ever been, and ever ought to be in such
case, at leastwise, two sorts of ecclesiastical persons, the one
subordinate unto the other ; as to the apostles in the begin
ning, and to the bishops always since, we find plainly both
in Scripture, and in all ecclesiastical records, other ministers
of the word and sacraments have been. Moreover, it cannot
enter into any man's conceit to think it lawful, that every
man, which listeth, should take upon him charge in the
church ; and therefore a solemn admittance is of such neces
sity, that without it there can be no church-polity. A num
ber of particularities there "are, which make for the more
convenient being of these principal and perpetual parts in ec
clesiastical polity, but yet are not of such constant use and
necessity in God's church. Of this kind are, time and places
appointed for the exercise of religion ; specialties belonging
to the public solemnity of the word, the sacraments and
prayer ; the enlargement or abridgment of functions minis
terial, depending upon those two principals beforementioned:
to conclude, even whatsoever doth by way of formality and
circumstance concern any public action of the church. Now
although that, which the Scripture hath of things in the
former kind, be for ever permanent ; yet in the latter, both
much of that which the Scripture teacheth is not always need
ful ; and much the church of God shall always need what the
Scripture teacheth not. So as the form of polity by them set
down for perpetuity, is three ways faulty : faulty in omitting
some things which in Scripture are of that nature, as namely,
the difference that ought to be of pastors, when they grow
to any great multitude : faulty in requiring doctors, deacons,
widows, and such-like, as things of perpetual necessity by the

300 ECCLESIASTICAL POLITY.
law of God, which in truth are nothing less : faulty also in
urging some things by Scripture immutable ; as their lay-
elders, which the Scripture neither maketh immutable, nor
at all teacheth, for any thing either we can as yet find, or they
have been hitherto able to prove. But hereof more in the
books that follow. As for those marvellous discourses where
by they adventure to argue, that God must needs have done
the thing which they imagine was to be done ; I must con
fess, I have often wondered at their exceeding boldness herein.
When the question is, whether God have delivered in Scrip
ture (as they affirm he hath) a complete, particular, immutable,
form of church-polity ; why take they that other both pre
sumptuous and superfluous labour to prove he should have
done it ; there being no way in this case to prove the deed
of God, saving only by producing that evidence wherein he
hath done it ? But if there be no such thing apparent upon
record, they do as if one should demand a legacy by force
and virtue of some written testament, wherein there being no
such thing specified, he pleadeth, that there it must needs
be, and bringeth arguments from the love or good-will which
always the testator bore him ; imagining, that these or the
like proofs will convict a testament to have that in it which
other men can no where by reading find. In matters which
concern the actions of God, the most dutiful way on our part
is to search what God hath done, and with meekness to ad
mire that, rather than to dispute what he in congruity of rea
son ought to do. The ways which he hath whereby to do all
things for the greatest good of his church, are more in num
ber than we can search ; other in nature than that we should
presume to determine, which of many should be the fittest
for them to choose, till such time as we see he hath chosen
of many some one ; which one, we then may boldly conclude
to be the fittest because he hath taken it before the rest.
When we do otherwise, surely we exceed our bounds ; who,
and where we are, we forget. And therefore needful it is,
that our pride in such cases be controlled, and our disputes
Rom. xi. beaten back with those demands of the blessed apostle, " How
° ' " unsearchable are his judgments, and his ways past finding-
out ! Who hath known the mind of the Lord, or who was his
counsellor ?"

BOOK IV.
Concerning their third assertion, That our form of church -pol It y is corrnpted with
popish orders, rites, and ceremonies, banished out of certain reformed churches,
whose example therein we ought to have followed.

THE MATTER CONTAINED IN THIS FOURTH BOOK.
1. How great use ceremonies have in the church.
2. The first thing they blame in the kimi of our ceremonies, is, that we have not in
them ancient apostolical simplicity, bat a greater pomp and stateliness.
3. The second, that so many of them are tbe same which the church of Rome uselh ;
and the reasous which they bring to prove them for that cause blameworthy.
4. How when they go about to expound what popish ceremonies they mean, they
contradict their own arguments against popish ceremonies.
5. An answer to the argument, whereby they wontd prove, that silh we allow the
customs of our fathers to be followed, we therefore may not allow such customs
as the church of Rome hath, because we cannot account of them which are of
that rhurch as of our fathers.
6. To their allegation, that the course of God's own wisdom doth make against our
conformity with the church of Rome in such things.
7. To the example of the eldest church, which they bring for the same purpose.
8. That it is not our best polity (as they pretend it is) for establishment of sound
religion, to have in these things no agreement with the church of Rome being
unsound.
9. That neither the papists upbraiding us as furnished out of Ibeir store, nor any
hope which in that respect they are said to conceive, doth make any more against
our ceremonies than the former allegations have done.
10. The grief, which, they say, godly brethren conceive, at such ceremonies as we
have common with the church of Rome.
11. The third thing, for which they reprove a great part of our ceremonies, is, for
that as we have them from the church of Rome, so that church had them from
the Jews.
12. The fourth, for that sundry of them have been (they say) abused into idolatry,
and are by that means become scandalous.
13. The fifth, for that we retain them still, notwithstanding the example of certain
churches reformed before as, which have cast them out.
14. A declaration of the proceedings of the church of England, for the establish
ment of things as they are.

Such was the ancient simplicity and softness of spirit, which How ^^
sometimes prevailed in the world, that they whose words «se cere-
were even as oracles amongst men, seemed evermore loath have in lne
to give sentence against any thing publicly received in the church.
church of God, except it were wonderfully apparently evil ;
for that they did not so much incline to that severity which
delighteth to reprove the least things it seeth amiss, as to
that charity which is unwilling to behold any thing that duty
bindeth it to reprove. The state of this present age wherein
zeal hath drowned charity, and skill meekness, will not now
suffer any man to marvel, whatsoever he shall hear reproved,
by whomsoever. Tjiose rites and ceremonies ofthe church

302 ECCLESIASTICAL POLITY.
therefore, which are the self-same now, that they were when
holy and virtuous men maintained them against profane
and deriding adversaries, her own children have at this day
in derision. Whether justly or no, it shall then appear, when
all things are heard which they have to allege against the
outward-received orders of this church. Which inasmuch
as themselves do compare unto mint and cumnarrr^^gr-anting
them to be no part of those things which ir> the matter of po
lity are weightier, we hope that for small things their strife
will neither be earnest nor long. The sifting of that which
is objected against the orders of the dhurch in particular,
doth not belong unto this place. Here we are to discuss
only those general exceptions, which have been taken at
any time against them. First, therefore, to the end that
their nature and use whereto they serve may plainly appear,
and so afterward their quality the better be discerned : we
are to note, that in every grand or main public duty which
God requireth at the hands of his church, there is, besides
that matter and form wherein the essence thereof consisteth,
a certain outward fashion whereby the same is in decent sort
administered. The substance of all religious actions is de
livered from God himself in few words. For example's sake
in the sacraments, " unto the element let the word be added,
and they both do make a sacrament," saith St. Augustine.
Baptism is given by the element of water, and that prescript
form of words which the church of Christ doth use ; the sa
crament of the body and blood of Christ is administered in
the elements of bread and wine, if those mystical words be
added thereunto. But the due and decent form of adminis
tering those holy sacraments doth require a great deal more.
The end which is aimed at in setting down the outward form
of all religious actions, is the edification of the church. Now
men are edified, when either their understanding is taught
somewhat whereof in such actions, it behoveth all men to
consider, or when their hearts are moved with any affection
suitable thereunto ; when their minds are in any sort stirred
up unto that reverence, devotion, attention, and due [regard,
which in those cases seemeth requisite. Because therefore
unto this purpose not only speech, but sundry sensible means
a Matt, xxiii. 23. The doctrine and discipline of the church as the weightiest
things, ought especially to be loohed unto : but the ceremonies also, as mint and
cuminin, ought not to be neglected. T. C. 1. iii. p. 171.

BOOK IV. 303
besides have alway been thought necessary, and especially
those means which being object to the eye, the liveliest and
the most apprehensive sense of all other, have in that respect
seemed the fittest to make a deep and strong impression.
From hence have risen not only a number of prayers, read
ings, questionings, exhortings, but even of visible signs also,
which being used in performance of holy actions, are undoubt
edly most effectual to open such matter as men when they
know and remember carefully must needs be a great deal the
better informed to what effect such duties serve. We must
not think but that there is some ground of reason even in na
ture, whereby it cometh to pass that no nation under heaven
either doth or ever did some public actions which are of
weight, whether they be civil and temporal, or else spiritual
and sacred, to pass without some visible solemnity : the very
strangeness whereof, and difference from that which is com
mon, doth cause popular eyes to observe and to mark the
same. Words, both because they are common and do not
so strongly' move the fancy of man, are for the most part but
slightly heard ; and therefore, with singular wisdom it hath
been provided that the deeds of men which are made in the
presence of witnesses, should pass not only with words, but
also with certain sensible actions, the memory whereof is far
more easy and durable than the memory of speech can be.
The things which so long experience of all ages hath confirm
ed and made profitable, let not us presume to condemn as
follies and toys, because we sometimes know not the cause
and reason of them. A wit disposed to scorn whatsoever it
doth not conceive, might ask wherefore Abraham should say
to his servant : " Put thy hand under my thigh and swear ;" GeBi
was it not sufficient for his servant to shew the religion of an xxiv. 2
oath, by naming the Lord God of heaven and earth, unless
that strange ceremony were added ? In contracts, bargains
and conveyances, a man's word is a token sufficient to ex
press his will. " Yet this was the ancient manner in Israel Rnt„
concerning redeeming and exchanging to establish all things ; iv' 7~
a man did pluck off his shoe, and gave it to his neighbour ;
and this was a sure witness in Israel." Amongst the Romans
in their making of a bondman free, was it not wondered
wherefore so great ado should be made ? The master to pre
sent his slave in some court, to take him by the hand, and
not only to say in the hearing of the public magistrate, I will

304 ECCLESIASTICAL POLITY.
that this man become free ; but after these solemn words ut
tered to strike him on the cheek, to turn him round, the hair
of his head to be shaved off, the magistrate to touch him
thrice with a rod, in the end a cap and a white garment to be
Exod. given him: to what purpose all this circumstance .' Amongst
*X1' ' the Hebrews how strange, and in outward appearance almost
against reason, that he which was minded to make himself a
perpetual servant, should not only testify so much in the pre
sence of the judge, but for a visible token thereof have also
his ear bored through with an awl ! It were an infinite labour
to prosecute these things so far as they might be exemplified
both in civil and religious actions. For in both they have
their necessary use and force. " These sensible things which
religion hath allowed, are resemblances framed according to
things spiritually understood, whereunto they serve as a hand
to lead, and a way to direct."" And whereas it may perad
veiifure be objected, that to add to religious duties such rites
and ceremonies as are significant, is to institute new sacra
ments; sure lam they will not say that Numa Pompiliusdid
ordain a sacrament, a significant ceremony he did ordain, in
commanding the priests " to execute the work of their Divine
service with their hands as far as to the fingers covered ;
thereby signifying that fidelity must be defended, and that
men's right hands are the sacred seat thereof."b Again, we
are also to put them in mind, that themselves do not hold
all significant ceremonies for sacraments, insomuch as im
position of hands they deny to be a sacrament, and yet they
give thereunto a forcible signification. For concerning it
Eceles. their words are these : " The party ordained by this ceremony
foT.'si. was Put *n mmd of his separation to the work of the Lord,
that remembering himself to be taken as it were with the hand
of God from amongst others, this might teach him not to ac
count himself now his own, nor to do what himself listeth ;
but to consider, that God hath set him about a work, which
if he will discharge and accomplish, he may at the hands of
God assure himself 'of reward; and, if otherwise, of revenge."
Fol. 25. Touching significant ceremonies, some of them are sacra
ments, some as sacraments only. Sacraments are those,
which are signs and tokens of some general promised grace,
a Ta fAtv aloSrtrZic ifgaiv vonrw a-jremovio-yara Kal Itt ahrct, yjtgayvyia Hal oJoj.
Dionys. p. 121.
b Manu ad digitos usque involuta rem Divinam facere, significantes, fidem tulan-
dam, sedeinque ejus etiam in dexlris sacratitm esse. Liv. lib, i.

BOOK IV. 305
which always really descendeth from God unto the soul that
duly receiveth them ; other significant tokens are only as sa
craments, yet no sacraments : which is not our distinction,
but theirs. For concerning the apostles' imposition of hands
these are their own words, " magnum signum hoc et quasi
sacramentum usurparunt ;" they used this sign, or as it were
a sacrament. Concerning rites and ceremonies there may be fault, either The first
in the kind or in the number and multitude of them. The Si"8 t.he-v.
. blame in the
first thing blamed about the kind of ours is, that in many kind of our
things we have departed from the ancient simplicity of ^"foltwe*'
Christ and his apostles ; we have embraced more outward have not in
stateliness, we have those orders in the exercise of religion, apn™t0°^n
which they who best pleased God, and served him most de- simplicity,
voutly, never had. For it is out of doubt that the first state of p"^p^ter
things was best, that in the prime of Christian religion faith stateliness.
was soundest, the Scriptures of God were thenbest understood a\s^ et T""
by all men, all parts of godliness did then most abound ; c- '• "'•
and therefore it must needs follow, that customs, laws and
ordinances devised since are not so good for the church of
Christ ; but the best way is, to cut off later inventions, and
to reduce things unto the ancient state wherein at the first
they were. Which rule or canon we hold to be either un
certain, or at leastwise insufficient, if not both. For in case
be it certain, hard it cannot be for them to shew us where
we shall find it so exactly set down, that we may say, without
all controversy these were the orders of the apostles' times,
these wholly and only, neither fewer nor more than these.
True it is, that many things of this nature be alluded unto,
yea, many things declared, and many things necessarily col
lected out of the apostles' writings. But is it necessary that
all the orders of the church, which were then in use, should
be contained in their books ? Surely no. For if the tenor of
their writings be well observed, it shall unto any man easily
appear, that no more of them are there touched than were
needful to be spoken of, sometimes by one occasion, and
sometimes by another. Will they allow then of any other
records besides ? Well assured I am they are far enough from
acknowledging, that the church ought to keep any thing as
apostolical, which is not found in the apostles' writings, in
what other records soever it be found. And therefore, where
as St. Augustine affirmeth, that those things which the whole
VOL. I. X

306 ECCLESIASTICAL POLITY.
church of Christ doth hold, may well be thought to be apo
stolical, although they be not found written ; * this his judg
ment they utterly condemn. I will not here stand in de
fence of St. Augustine's opinion, which is, that such things
are indeed apostolical ; but yet with this exception, unless
the decree of some general council have haply caused them
to be received : for of positive laws and orders received
throughout the whole Christian world, St. Augustine could
imagine no other fountain, save these two. But to let pass
St. Augustine, they who condemn him herein must needs
confess it a very uncertain thing, what the orders of the
church were in the apostles' times, seeing the Scriptures do
not mention T;hem all, and other records thereof besides they
utterly reject. So that in tying the church to the orders of
the apostles' times, they tie it to a marvellous uncertain rule ;
unless they require the observation of no orders but only
those which are known to be apostolical by the apostles' own
writings. But then is not this their rule of such sufficiency,
that we should use .it as a touchstone to try the orders of
the church by for ever. Our end ought always to be the
same; our ways and means thereunto not so. The glory of
God and the good of the church was the thing which the
apostles aimed at, and therefore ought to be the mark where
at we also level. But seeing those rites and orders may be
at 'one time more which at another are less available unto
that purpose, what reason is there in these things to urge
the state of our only age as a pattern for all to follow ? It is
not, I am right sure, their meaning, that we should now as
semble our people to serve God in close and secret meetings ;
or that common brooks or rivers should be used for places of
baptism ; or that the eucharist should be- ministered after
meat ; or that the custom of church-feasting should be re
newed ; or that all kind of standing provision for the minis
try should be utterly taken away, and their estate made again
dependent upon the voluntary devotion of men. In tbese
things they easily perceive how unfit that were for the pre
sent, which was for the first age convenient enough. The
a Tom. vii. de Bapt. contra Donatist. lib. v. cap. 23. T. C. 1. iii. p. 181. If this
judgment of St. Augustine be a good judgment and sound, then there be some
things commanded of God which are not in tbe Scripture ; and therefore, there is no
sufficient doctrine contained in Scripture, whereby we may bu saved. For all the
commandments of God and of the apostles are needful for our salvation. Vide
Ep. 118.

BOOK IV. 307
faith, zeal and godliness of former times is worthily had in
honour ; but doth this prove that the orders of the church of
Christ must be still the self-same with theirs, that nothing
may be which was not then, or that nothing which then was
may lawfully since have ceased ? They who recal the church
unto that which was at the first, must necessarily set bounds
and limits unto their speeches. If any thing have been re-
received repugnant unto that which was first delivered, the
first things in this case must stand, the last give place unto
them. But where difference is without repugnancy, that
which hath been can be no prejudice to that which is. Let
the state of the people of God when they were in the house
of bondage, and their manner of serving God in a strange
land, be compared with that which Canaan and Jerusalem
did afford : and who seeth not what huge difference there
was between them ? In Egypt it may be, they were right
glad to take some corner of a poor cottage, and there to
serve God upon their knees, peradventure covered in dust
and straw sometimes. Neither were they therefore the less
accepted of God : but he was with them in all their afflic
tions, and at the length, by working of their admirable deli
verance, did testify that they served him not in vain. Not
withstanding in the very desert they are no sooner possessed
of some little thing of their own, but a tabernacle is required
at their hands. Being planted in the land of Canaan, and
having David to be their king, when the Lord had given him
rest from all his enemies, it grieved his religious mind to
consider the growth of his own estate and dignity, the affairs
of religion continuing still in the former manner : " Behold 2..Sam-
now I dwell in the house of cedar-trees, and the ark of God
remaineth still within curtains." What he did purpose, it
was the pleasure of God that Solomon, his son, should per
form, and perform it in manner suitable unto their present,
not their ancient estate and condition ; for which cause So
lomon writeth unto the King of Tyrus : "the house which I j? Chron.
build is great and wonderful ; for great is our God above all
gods." Whereby it clearly appeareth, that the orders of the
church of God may be acceptable unto him, as well being
framed suitable to the greatness and dignity of later, as when
they keep the reverend simplicity of ancienter times. Such
dissimilitude therefore, between us and the apostles of Christ,
x2

308 ECCLESIASTICAL POLITY.
in the order of some outward" things, is no argument of
default.
Our orders 3. Yea, but we have framed ourselves to the customs of
remonYes *^e cburch of Rome ; our orders and ceremonies are papisti-
biamed, cal. It is espied that our church-founders were not so care-
manya0fQ ful as in this matter *bey should have been, but contented
them are the themselves with such discipline as they took from the church
H™h"rihh of Rome. Their error we ought to reform by abolishing all
of Rome popish orders. There must be no communion nor fellow-
ficcie's. sbip with papists, neither in doctrine , ceremonies, nor govern-
Diso.foi.12. ment. It is not enough that we are divided from the church of
T C 1 i
p. 131! Rome by the single wall of doctrine, retaining as we do part
T. c. l. i. 0f their ceremonies and almost their whole government ; but
T. c. l. i. government or ceremonies, or whatsoever it be which is po-
p. 25. pish, away with it. This is the thing they require in us, the
utter relinquishment of all things popish. Wherein, to the
end we may answer them according to their plain direct
meaning, and not take advantage of doubtful speech, where
by controversies grow always endless ; their main position
being this, that nothing should be placed in the church, but
what God in his word hath commanded, they must of neces
sity hold all for popish which the church of Rome hath over
and besides this. By popish orders, ceremonies, and govern
ment, they must therefore mean in every of these so much
as the church of Rome hath embraced without command
ment of God's word : so that whatsoever such thing we have,
if the church of Rome hath it also, it goeth under the name of
those things that are popish, yea, although it be lawful, al
though agreeable to the word of God. For so they plainly
T. c. l. i. affirm, saying, " Although the forms and ceremonies which
p' 131# they (the church of Rome) used were not unlawful, and that
they contained nothing which is not agreeable to the word
of God, yet notwithstanding neither the word of God, nor
reason, nor the examples of the eldest churches, both Jewish
and Christian, do permit us to use the same forms and cere
monies, being neither commanded of God, neither such as
there may not as good as they, and rather better, be esta
blished." The question therefore is, whether we may follow
the church of Rome in those orders, rites, and ceremonies,
wherein we do not think them blameable, or else ought to
devise others, and to have no conformity with them, no not

BOOK IV. 309
so much as in these things f In this sense and construction
therefore as they affirm, so we deny, that whatsoever is po
pish we ought to abrogate. Their arguments to prove that
generally all popish orders and ceremonies ought to be clean
abolished, are in sum these: " First, whereas we allow the T.c. i.i.
judgment of St. Augustine, that touching those things of1"'30,
this kind, which are not commanded or forbidden in the Scrip
ture, we are to observe the custom of the people of God and
the decrees of our forefathers ; how can we retain the cus
toms and constitutions of the papists in such things, who
were neither the people of God nor our forefathers ? Se- T- c; '• '•
condly, although the forms and ceremonies of the church of p'
Rome were not unlawful, neither did contain any thing which
is not agreeable to the word of God, yet neither the word of
God, nor the example ofthe eldest churches of God, nor rea
son, do permit us to use the same, they being heretics and so
near about us, and their orders being neither commanded of
God, noryet such, but that as good or rather better may be es
tablished. It is against the word of God to have conformity
with the church of Rome in such things, as appeareth in that
the wisdom of God hath thought it a good way to keep his
people from infection of idolatry and superstition, by sever
ing them from idolaters in outward ceremonies, and there
fore hath forbidden them to do things which are in themselves
very lawful to be done. And farther, whereas the Lord was
careful to sever them by ceremonies-from other nations, yet was
he not so careful to sever them from any as from the Egypt
ians amongst whom they lived, and from those nations which
were next neighbours to them, because from them was the
greatest fear of infection. So that following the course which T. c. l.t
the wisdom of God doth teach, it were more safe for us to p' 132,
conform our indifferent ceremonies to the Turks which are
far off, than to the papists which are so near. Touching the
example ofthe eldest churches of God, in one council it was Tom. a.
decreed, that Christians should not deck their houses with Braca" 73,
bay leaves and green boughs, because the pagans did use so
to do; and that they should not rest from their labours those
days that the pagans did ; that they should not keep the first
day of every month as they did. Another council decreed, Con.Afric.
that Christians should not celebrate feasts on the birth-days caP- 27>
of the martyrs, because it was the manner of the heathen.
' O ! (saith Tertullian)better is the religion of the heathen : for

310 ECCLESIASTICAL POLITY.
they use no solemnity ofthe Christians, neither the Lord's
day,a neither the pentecost ; and if they knew them they would
have nothing to do with them ; for they would be afraid lest
they should seem Christians : but we are not afraid to be
called heathens.' The same Tertullian would not have Christ
ians to sit after they have prayed, because the idolaters did
so. Whereby it appeareth, that both of particular men and
of councils, in making or abolishing of ceremonies, heed-had
been taken that the Christians should not be like the idola
ters, no not in those things which of themselves are most in
different to be used or not used. The same conformity is not
less opposite unto reason, first, inasmuch as contraries must
be cured by their contraries ; and therefore popery, being an-
tichristianity, is not healed but by establishment of orders
thereunto opposite. The way to bring a drunken man to so
briety, is to carry him as far from excess of drink as may be.
To rectify a crooked stick, we bend it on the contrary side,
as far as it was at the first on that side from whence we draw
it ; and so it cometh in the end to a middle between both,
which is perfect straightness. Utter unconformity therefore
with the church of Rome in these things, is the best and
surest policy which the church can use. While we use their
ceremonies, they take occasion to blaspheme, saying, that
our religion cannot stand by itself, unless it lean upon the
T. c. l. iii. staff of their ceremonies. They hereby conceive great hope
p. 17a. 0f laying the rest of their popery in the end, which hope
causeth them to be more frozen in their wickedness. Nei
ther is it without cause that they have this hope, considering
that which Mr. Bucer noteth upon the eighteenth of St. Mat
thew, that where these things have been left, popery hath
returned; but, on the other part, in places which have
been cleansed of these things, it hath not yet been seen
T. ci. iii. that it hath had any entrance. None make such cla-
p' " mours for these ceremonies as the papists, and those whom
they suborn; a manifest token how much they triumph
and joy in these things. They breed grief of mind in a
number that are godly-minded, and have antichristianity
in such detestation, that their minds are martyred with
T. c. Liii. the very sight of them in the church. Such godly brethren
p. 180. ° J
- Lib. de Idolat. He seemeth to mean the feast of Easter-day, celebrated in the
memory of our Saviour's resurrection, and for that cause termed the Lord's day.
Lib. de Annua.

BOOK IV. 311
we ought not thus to grieve with unprofitable ceremonies,
yea, ceremonies wherein there is not only no profit, but also
danger of great hurt that may grow to the church by infec
tion, which popish ceremonies are means to breed." This, in
effect, is the sum and substance of that which they bring
by way of opposition against those orders which we have
common with the church of Rome ; these are the reasons
wherewith they would prove our ceremonies in that respect
worthy of blame.
4. Before we answer unto these things, we are to cut offThatwhe>'e-
that, whereunto they, from whom these objections proceed, biaJeurin0
do oftentimes fly for defence and succour, when the force and this behalf,
strength of their argument is elided. For the ceremonies in evinceth
use amongst us being in no other respect retained, saving thataUsucn
i /. i ... . . , ceremonies
only tor that to retain them is to our seeming good and pro- arenot to be
fitable ; yea, so profitable and so good, that if we had either Polished,
simply taken them clean away, or else removed them, so as to swer; that
place in their stead others, we had done worse ; the plain and wlle" they
t - i-iii i i n condemn
direct way against us herein had been only to prove, that all popish cere-
such ceremonies, as they require to be abolished, are retained ""°P'es'
J L . their mean-
by us to the hurt of the church, or with less benefit than the ing is of
abolishment of them would bring. But forasmuch as they „nre™?!"es
saw how hardly they should be able to perform this, they able, or ce-
took a more compendious way, traducing the ceremonies of ]^ra°^es'
our church under the name of being popish. The cause why whereof as
this way seemed better unto them was, for that the name of fe°°may be"
popery is more odious than very paganism amongst divers of devised :
the more simple sort ; so whatsoever they hear named po- hereby g"°
pish they presently conceive deep hatred against it, imagin- out of the
ing there can be nothing contained in that name, but needs c(,nira'dict
it must be exceeding detestable. The ears of the people they and gainsay
themselves -
have therefore filled with strong clamours. " The church inasmuch as'
of England is fraught with popish ceremonies : they, that tlleir usual
n , n r- ¦ ¦ , ¦ Ai • i i ,i manner is to
favour the cause of reformation, maintain nothing but the j)r0ve, that
sincerity of the gospel of Jesus Christ : all such as with- ceremonies
J or tii uncommand.
stand them fight for the laws of his sworn enemy, uphold ed in the
the filthy relics of antichrist, and are defenders of that g"drcl^n°df
which is popish." These are the notes wherewith are yet used in
drawn from the hearts of the multitude so many sighs ; *f^muerca'jB
with these tunes their minds are exasperated against the for this very
lawful guides and governors of their souls : these are nt"ueutD0pu°'
voices that fill them with general discontentment, as though and not so

312 ECCLESIASTICAL POLITY.
good as the bosom of that famous church wherein they live were more
theirpiace noisome than any dungeon. But when the authors of so scan-
would be. dalous incantations are examined and called to account, how
can they justify such their dealings ? When they are urged
directly to answer, whether it be lawful for us to use any such
ceremonies as the church of Rome useth, although the same
be not commanded in the word of God ; being driven to see
that the use of some such ceremonies must of necessity be
granted lawful, they go about to make us believe that they
are just of the same opinion, and that they only think such
ceremonies are not to be used when they are unprofitable, or
when as good or better may be established." Which answer
is both idle in regard of us, and also repugnant to themselves.
It is, in regard of us, very vain to make this answer, because
they know that what ceremonies we retain common unto the
church of Rome, we therefore retain them, for that we judge
them to be profitable, and to be such, that others instead of
them would be worse. So that when they say that we ought
to abrogate such Romish ceremonies as are unprofitable, or
else might have other more profitable in their stead, they tri
fle, and they beat the air about nothing which toucheth us,
unless they mean that we ought to abrogate all Romish cere
monies, which in their judgment have either no use, or less
use than some other might have. But then must they shew
some commission, whereby they are authorized to sit as judges,
and we required to. take their judgment for good in this case.
Otherwise, their sentences will not be greatly regarded, when
they oppose their methinketh unto the orders of the church of
England : as in the question about surplices one of them
doth ; " if we look to the colour, black methinks is the more
Eceles. decent ; if to the form, a garment down to the foot hath a
niscip. . . *?
fol. 100. great deal more comeliness in it." If they think that we ought
to prove the ceremonies commodious which we have retained,
they do in this point very greatly deceive themselves. For
in all right and equity, that which the church hath received
and held so long for good, that which public approbation
hath ratified, must carry the benefit of presumption with it
to be accounted meet and convenient. They which have
stood up as yesterday to challenge it of defect, must prove
* What an open untruth is it, that this is one of our principles, not to be lawful
to use the same ceremonies which the papists did ; when as I have both before de
clared the contrary, and even here have expressly added, that they are not to be
used when as good or belter may be established ! T, C. 1. iii. p. 171,

BOOK IV. 313
their challenge. If we being defendants do answer, that the
ceremonies in question are godly, comely, decent, profitable
for the church ; their reply is childish and inorderly, to say,
that we demand the thing in question,3 and shew the poverty
of our cause, the goodness whereof we are fain to beg that our
adversaries would grant. For on our part this must be the
answer, which orderly proceeding doth require. The burden
of proving doth rest on them. In them it is frivolous to say,
we ought not to use bad ceremonies ofthe church of Rome,
and presume all such bad as it pleaseth themselves to dislike,
unless we can persuade them the contrary. Besides, they are
herein opposite also to themselves. For what one thing is so
common with them, as to use the custom of the church
of Rome for an argument to prove, that such and such cere
monies cannot be good and profitable for us, inasmuch as
that church useth them? Which usual kind of disputing
sheweth, that they do not disallow only those Romish cere
monies which are unprofitable, but count all unprofitable
which are Romish, that is to say, which have been devised
by the church, of Rome, or which are used in that church, and
not prescribed in the word of God. For this is the only li
mitation which they can use suitable unto their other posi
tions. And therefore, the cause which they yield, why they
hold it lawful to retain in doctrine and in discipline some
things as good, which yet are common to the church of Rome,
is, for that those good things are perpetual commandments,
in whose place no other can come ; but ceremonies are
changeable. So that their judgment in truth is, that what
soever by the word of God is not changeable in the church of
Rome, that church's using is a cause why reformed churches
ought to change it, and not to think it good or profitable.
And lest we seem to father any thing upon them more than
is properly their own, let them read even their own words,
where they complain, That we are thus constrained to be
like unto the papists in any their ceremonies ; yea, they urge
that this cause, although it were alone, ought to move them,
to whom that belongeth, to do them away, forasmuch as they
are their ceremonies ; and that the Bishop of Salisbury doth
justify this their complaint.5 The clause is untrue which they
a T. C. 1. iii. p. 176. As for your often repeating that the ceremonies in question
are godly, comely, and decent ; it is your old wont of demanding the thing in ques
tioned an undoubted argument of your extreme poverty. T.C. I. iii. p. 174.
b And that this complaint of ours is just in that we are thus constrained to be like

314 ECCLESIASTICAL POLITY.
add concerning the Bishop of Salisbury, but the sentence doth
shew, that we do them no wrong in setting down the state of
the question between us thus : Whether we ought to abolish
out of the church of England all such orders, rites and cere
monies as are established in the church of Rome, and are not
prescribed in the word of God. For the affirmative whereof
we are now to answer such proofs of theirs as have been be
fore alleged.
That our al- 5. Let the church of Rome be what it will, let them that
cultoms of are of it be the people of God and our fathers in the Christ-
our fathers ian fa[th, or let them be otherwise ; hold them for catho-
ed, is no lies, or hold them for heretics, it is not a thing either one way
proof that or 0ther in this present question greatly material. Our con-
we may not . . * . , 1 ¦ 1 1 1 •
allow some formity with them in such things as have been proposed is
customs not pr0ved as yet unlawful by all this. St. Augustine hath
which the . r / J . . f
church of said, yea, and we have allowed his saying, " lhat the cus-
aiui™uhhth' tom °f tbe people of God, and the decrees of our forefathers,
we do not are to be kept, touching those things whereof the Scripture
tbem"as of bath neither one way nor other given us any charge." What
our fathers, then ? Doth it here therefore follow, that they, being neither
the people of God, nor our forefathers, are for that cause in
nothingto be followed ? This consequentwere good, if so be it
were granted, that only the custom ofthe people of God, and
the decrees of our forefathers are in such case to be observed.
But then should no other kind of latter laws in the church be
good, which were a gross absurdity to think. St. Augustine's
speech therefore doth import, that where we have no Divine
precept, if yet we have the custom of the people of God,
or a decree of our forefathers, this is a law, and must be
kept. Notwithstanding it is not denied, but that we lawfully
may observe the positive constitutions of our own churches,
although the same were but yesterday made by ourselves
alone. Nor is there any thing in this to prove, that the church
of England might not by law receive orders, rites or customs
from the church of Rome, although they were neither the
people of God nor yet our forefathers. How much less, when
we have received from them nothing but that which they did
themselves receive from such as we cannot deny to have been
unto the papists in any their ceremonies ; and lhat this cause only ought to move
them to whom lhat belongeth to do theirs away, forasmuch as they are their cere
monies, the reader may farther see in tbe Bishop of Salisbury, who brings divors
proofs thereof. T. C. 1. iii. p. 177.

BOOK IV. 315
the people of God, yea such as either we must acknowledge
for our own forefathers, or else, disdain the race of Christ?
6. The rites and orders wherein we follow the church of That the
Rome, are of no other kind than such as the church of Ge- ,vhi0b the
neva itself doth follow them in. We follow the church of ™is?°m ,of
t, i . i . ,. i uod doth
Rome in more things ; yet they in some things ot the same teach, mak-
nature, about which our present controversy is : so that the ethnot
t/t • -li-ii -i i /¦• i against our
difference is not in the kind, but in the number of rites only, conformity
wherein they and we do follow the church of Rome. The wltht?ie<.
J church ot
use of wafer-cakes, the custom of godfathers and godmothers Rome in
in baptism, are things not commanded nor forbidden in Scrip- such tmn£8-
ture, things which bave been of old, and are retained in the
church of Rome even at this very hour. Is conformity with
Rome in such things a' blemish unto the church of England,
and unto churches abroad an ornament ? Let them, if not
for the reverence they owe unto this church (in the bowels
whereof they have received, I trust, that precious and blessed
vigour, which shall quicken them to eternal life), yet at the
leastwise for the singular affection which they do bear towards
others, take heed how they strike, lest they wound whom they
would not. For undoubtedly it cutteth deeper, than they are
aware of, when they plead, that even such ceremonies of the
church of Rome, as contain in them nothing which is not of
itself agreeable to the word of God, ought nevertheless to be
abolished, and that neither the word of God, hor reason, nor
the examples of the eldest churches do permit, the church of
Rome to be therein followed. Heretics they are, and they
are our neighbours. By us and amongst us they lead their
lives. But what then ? Therefore is no ceremony of theirs
lawful for us to use ? We must yield and will, that none are
lawful if God himself be a precedent against the use of any.
But how appeareth it that God is so ? Hereby, they say, it
doth appear, in that " God severed his people from the hea- t. c. l. i.
thens, but especially from the Egyptians, and such nations j^/
as were nearest neighbours unto them, by forbidding them xviii. s.
to do those things which were in themselves very lawful to
be done, yea, very profitable some, and incommodious to be
forborn ; such things it pleased God to forbid them, only be
cause those heathens did them, with whom conformity in the
same thing might have bred infection. Thus in shaving, cut- L_evit.
ting, apparel-wearing, yea, in sundry kinds of meats also, x;x| i9|
swine's-flesh, conies and such .like, they were forbidden to

316 ECCLESIASTICAL POLITY.
Deut. do so and so, because the gentiles did so. And the end why
xi". " ^0<^ forbad them such things was to sever them, for fear of
Lev. xi. infection, by a great and a high wall, from other nations, as
ji.^4*' St. Paul teacheth." The cause of more careful separation
from the nearest nations was, the greatness of danger to be
especially by them infected. Now, papists are to us as those
nations were unto Israel. Therefore, if the wisdom of God be
our guide, we cannot allow conformity with them, no not in
anyindifferent ceremonies. Our directanswer hereunto is, that
for any thing here alleged we may still doubt whether the
Lord in such indifferent ceremonies as those whereof we dis
pute did frame his people of set purpose unto any utter dis
similitude, either with Egyptians, or with any other nation
else. And if God did not forbid tham all such indifferent
ceremonies, then our conformity" with the church of Rome in
some such is not hitherto as yet disproved, although papists
Levit. were unto us as those heathens were "unto Israel. "After the
doings ofthe land of Egypt wherein you dwelt, ye shall not do,
saith the Lord ; and after the manner of the land of Canaan,
whither I will bring you, shall ye not do, neither walk in their
ordinances : do after my judgments, and keep my ordinances
to walk therein ; I am the Lord your God." The speech is in
definite, Ye shall not be like them : it is not general, Ye shall
not be like them in any thing, or like to them in any thing
indifferent, or like unto them in any indifferent ceremony of
theirs. Seeing therefore it is not set down how far the bounds
of his speech concerning dissimilitude should reach, how can
any man assure us, that it extendeth farther than to those
things only, wherein the nations there mentioned were idola
trous, or did against that which the law of God commandeth ?
Nay, doth it not seem a thing very probable, that God doth
purposely add, Do after my judgments, as giving thereby to
understand that his meaning in the former sentence was but
to bar similitude in such things as were repugnant unto the
ordinances, laws and statutes which he had given ? Egyptians
and Canaanites are for example's sake named unto them, be
cause the customs ofthe one they had been, and of the other
they should be, best acquainted with. But that wherein they
might not be like unto either of them, was such peradventure
as had been no whit less unlawful, although those nations
had never been. So that there is no necessity to think that
God, for fear of infection by reason of nearness, forbade them

BOOK IV. 317
to be like unto the Canaanites, or the Egyptians, in those
things which otherwise had been lawful enough. For I would
know what one thing was in those nations, and is here for
bidden, being indifferent in itself, yet forbidden only because
they used it. In the laws of Israel we find it written, " Ye Levit.
-it xix 271 '
shall not cut round the corners of your heads, neither shalt
thou tear the tufts of thy beard." These things were usual
amongst those nations, and in themselves they are indif
ferent. But are they indifferent, being used as signs of im
moderate and hopeless lamentation for the dead? In this
sense it is that the law forbiddeth them. For which cause
the very next words following are, " Ye shall not cut your
flesh for the dead, nor make any print of a mark upon you ;
I am the Lord." The like in Leviticus, where speech is of
mourning for the dead ; " They shall not make bald parts Levit.
upon their head, nor shave off the locks of their beard, nor XX1' J
make any cuttingin their flesh. " Again in Deuteronomy, " Ye Deut.
are the children of the Lord your God ; ye shall not cut X1T' 1#
yourselves, nor make you baldness between your eyes for the
dead." What is this but in effect the same which the apostle
doth more plainly express, saying, " Sorrow not as they i Thess.
do who have no hope ?" The very light of nature itself was ,T' J'
able to see herein a fault ; that which those nations did use,
having been also in use with others, the ancient Roman laws
do forbid. That shaving therefore and cutting, which the law
doth mention, was not a matter in itself indifferent, and for
bidden only because it was in use amongst such idolaters as
were neighbours to the people of God: but to use it had been
a crime, though no other people or nation under heaven should
have done it saving only themselves. As for those laws con
cerning attires : " There shall no garment of linen and wool- Levit.
len come upon thee ;" as also those touching food and diet, D'*n't19'
wherein swine's flesh, together with sundry other meats, are xxii. n.
forbidden ; the use of these things had been indeed of itself
harmless and indifferent : so that hereby it doth appear, how
the law of God forbad in some special consideration, such
things as were lawful enough in themselves. But yet even
here they likewise fail of that they intend. For it doth not Dent.
appear that the consideration, in regard whereof the law for- L^it;
biddeth these things, was because those nations did use them. xi.
Likely enough it is, that the Canaanites used to feed as well ^^g
on sheep as on swine's flesh ; and therefore, if the forbidding

318 ECCLESIASTICAL POLITY.
of the latter had no other reason than dissimilitude with that
people, they which of their own heads allege this for reason,
can shew I think some reason more than we are able to find
why the former was not also forbidden. Might there not be
some other mystery in this prohibition than they think of?
Yes, some other mystery there was in it by all likelihood.
Deut. xiv. por what reason is there, which should but induce, and there
fore much less enforce us to think, that care of dissimilitude
between the people of God and the heathen nations about
them, was any more the cause cf forbidding them to put on
garments of sundry stuff, than of charging them withal not
to sow their fields with meslin ; or that this was any more
the cause of forbidding them to eat swine's flesh, than of
charging them withal not to eat the flesh of eagles, hawks,
and the like ? Wherefore, although the church of Rome were
to us, as to Israel the Egyptians and Canaanites were of
old ; yet doth it not follow, that the wisdom of God with-
Ephes. out respect doth teach us to erect between us and them a par
tition-wall of difference, in such things indifferent as have
been hitherto disputed of.
That the 7_ Neither is the example of the eldest churches a whitmore
example of .... . ¦ i t pi
the eldest available to this purpose, notwithstanding some fault un-
cburcbesis doubtedly there is in the very resemblance of idolaters.3 Were
not n 6 rein
against us. it not some kind of blemish to be like unto infidels and hea
thens, it would not so usually be objected ; men would not
think it any advantage in the causes of religion to be able
therewith justly to charge their adversaries as they do. Where
fore, to the end that it may a little more plainly appear, what
force this hath, and how far the same extendeth, we are to
note how all men are naturally desirous, that they may seem
neither to judge nor to do amiss, because every error and of
fence is a stain to the beauty of nature, for which cause it
blushes thereat, but glorieth in the contrary ; from whence
it riseth, that they which disgrace or depress the credit of
others, do it either in both or in one of these. To have been
in either directed by a weak and unperfect rule, argueth im
becility and imperfection. Men being either led by reason
or by imitation of other men's examples, if their persons be
odious, whose example we choose to follow, as namely, if we
* The councils, although they did not observe themselves always in making of
decrees this rule, yet have kept this consideration continually in making of their
laws, that they would have Christians differ from others in their ceremonies. T. C.
1. i. p. 132.

BOOK IV. 319
frame our opinions to that which condemned heretics think,
or direct our actions according to that which is practised and
done by them ; it lies as a heavy prejudice against us, unless
somewhat mightier than their bare example did move us to
think or do the same things with them. Christian men there
fore having, besides the common light of all men, so great
help of heavenly direction from above, together with the
lamps of so bright examples as the church of God doth yield,
it cannot but worthily seem reproachful for us to leave both
the one and the other to become disciples unto the most hate
ful sort that live, to do as they do, only because we see their
example before us, and have a delight to follow it. Thus we
may therefore safely conclude, that it is not evil simply to
concur with the heathens either in opinion or in action ; and
that conformity with them is only then a disgrace, when ei
ther we follow them in that they think and do amiss, or fol
low them generally in that they do, without other reason than
only the liking we have to the pattern of their example :
which liking doth intimate a more universal approbation of
them than is allowable. Faustus the Manichee therefore, ob
jecting against the Jews, that they forsook the idols ofthe
gentiles ; but their temples, and oblations, and altars, and
priesthoods, and all kinds of ministry of holy things, they
exercised even as the gentiles did, yea more superstitiously
a great deal ; against the catholic Christians likewise, that
between them and the heathens there was in many things little
difference; " From them (saith Faustus) ye have learned to Tom. vi.
hold that one only God is the author of all ; their sacrifices Manich "S''
ye have turned into feasts of charity, their idols into martyrs, lib. xx.
whom ye honour with the like religious offices unto theirs ; cap- '
the ghosts of the dead ye appease with wine and delicates,
the festival days of the nations ye celebrate together with
them, and of their kind of life ye have utterly changed no
thing." St. Augustine's defence, in behalf of both, is, that
touching the matters of action, Jews and catholic Christians
were free from the gentiles' faultiness, even in those things
which were objected as tokens of their agreement with the
gentiles : and, concerning their consent in opinion, they did
not hold the same with the gentiles, because gentiles had so
taught, but because heaven and earth had so witnessed the
same to be truth, that neither the one sort could err in being
fully persuaded thereof, nor the other but err in case they

320 ECCLESIASTICAL POLITY.
should not consent with them. In things of their own na
ture indifferent, if either councils, or particular men, have at
any time with sound judgment misliked conformity between
the church of God and infidels, the cause whereof hath been
somewhat else than only affectation or dissimilitude, they
saw it necessary so to do in respect of some special accident,
which the church being not always subject unto, hath not
still cause to do the like. For example, in the dangerous
days of trial, wherein there was no way for the truth of Jesus
Christ to triumph over infidelity but through the constancy
of his saints, whom yet a natural desire to save themselves
from the flame might peradventure cause to join with pagans
in external customs, too far using the same as a cloak to con
ceal themselves in, and a mist to darken the eyes of infidels
withal ; for remedy hereof those laws it might be were pro
vided, which forbad that Christians should deck their houses
with boughs as the pagans did use to do,a or rest those festi
val days whereon the pagans rested, or celebrate such feasts
as were, though not heathenish, yet, such as the simpler sort
of heathens might be beguiled in so thinking them. As for
Tertullian's judgment concerning the rites and orders of the
church, no man having judgment can be ignorant how just
exceptions may be taken against it.b His opinion touching
the catholic church was as unindifferent, as touching our church
the opinion of them that favour this pretended reformation
is ; he judged all them who did not montanize to be but car
nally-minded ; he judged them still over-abjectly to fawn
upon the heathens, and to curry favour with infidels ; which,
as the catholic church did well provide that they might not
do indeed, so Tertullian over-often through discontentment
carpeth injuriously at them, as though they did it even when
they were free from such meaning. But if it were so that
either the judgment of these councils before alleged, or of
Tertullian himself against the Christians, are in no such con
sideration to be understood as we have mentioned ; if it were
a Also, it was decreed in another council, that they should not deok their houses
with bay-leaves and green boughs, because the pagans did use so ; and that they
should not rest from their labour those days that the pagans did, lhat they should
not keep the first day of every month as they did. T. C. I. i. p. 132.
b Tertui. saith, O saith he, better is the religion of the heathen; for they use no
solemnity of the Christians, neither the Lord's day, neither, &c. but are not afraid to
be called heathen. T. C. 1. i. p. 132. But having shewed this in general to bo the
policy of God first, and of his people afterward, to put as muoh difference as can
be ooramodiously between the people of God and others which are not, I shall not.
Sec. T. C. 1. i. p. 133.

BOOK IV. 321
so, that men are condemned as well ofthe one as ofthe other,
only for using the ceremonies of a religion contrary unto
their own, and that this cause is such as ought to prevail no
less with us than with them ; shall it not follow, that seeing
there is still between our religion and paganism the self
same contrariety, therefore we are no less rebukable if we
now deck our houses with boughs, or send new-year's gifts
unto our friends, or feast on those days which the gentiles
then did, or sit after prayers as they were accustomed ? For
so they infer upon the premises, that as great difference as
commodiously may be there should be in all outward cere
monies between the people of God, and them which are not
his people. Again, they teach, as hath been declared, that
there is not as great a difference as may be between them,
except the one do avoid whatsoever rites and ceremonies un-
commanded by God the other doth embrace. So that ge
nerally they teach that the very difference of spiritual con
dition itself between the servants of Christ and others, re-
quireth such difference in ceremonies between them, although
the one be never so far disjoined in time or place from the
other. But in case the people of God and Belial do chance
to be neighbours ; then as the danger of infection is greater,
so the same difference they say is thereby made more neces
sary. In this respect as the Jews were severed from the hea
then, so most especially from the heathen nearest them. And
in the same respect we, which ought to differ howsoever
from the church of Rome, are now, they say, by reason of
our nearness, more bound to differ from them in ceremonies
than from Turks. A strange kind of speech unto Christian
ears, and such as, I hope, they themselves do acknowledge
unadvisedly uttered : " We are not so much to fear infection
from Turks as from papists." What of that ? we must remem
ber that by conforming rather ourselves in that respect to
Turks, we should be spreaders of a worse infection into others
than any we are likely to draw from papists by our conform
ity with them in ceremonies. If they did hate, as Turks
do, the Christian, or as Canaanites did of old the Jewish re
ligion, even in gross ; the circumstance of local nearness in
them unto us, might haply enforce in us a duty of greater se
paration from them than from those other mentioned. But
forasmuch as papists are so much in Christ nearer unto us
than Turks, is there any reasonable man, trow you, but will
VOL. I. Y

322 ECCLESIASTICAL POLITY.
judge it meeter that our ceremonies of Christian religion
should be popish, than Turkish or heathenish ? especially
considering that we were not brought to dwell amongst them
(as Israel in Canaan), having not been of them : for even a
very part of them we were. And when God did by his good
Spirit put it into our hearts, first to reform ourselves (whence
grew our separation), and then by all good means to seek
also their reformation ; had we not only cut off their corrup
tions, but also estranged ourselves from them in things in
different, who seeth not how greatly prejudicial this might
have been to so good a cause, and what occasion it had given
them to think (to their greater obduration in evil), that,
through a froward or wanton desire of innovation, we did
unconstrainedly those things for which conscience was pre
tended ? Howsoever the cause doth stand, as Judah had been
rather to choose conformity in things indifferent with Israel
when they were nearest opposites, than with the farthest re
moved pagans ; so we in like cases, much rather with pa
pists than with Turks. I might add farther, for a more full
and complete answer, so much concerning the large odds be
tween the case of the eldest churches in regard of those hea
thens, and ours in respect of the church of Rome, that very
cavillation itself should be satisfied, and have no shift to
fly unto.
That it is 8. But that no one thing may detain us over long, I re-
poiicUrfor3t *urn to tneir reasons against our conformity with that church.
the esta- That extreme dissimilitude which they urge upon us, is now
of soMd' commended as our best and safest policy for establishment
religion, to of sound religion. The ground of which politic position is,
thiagsv0eSe *na* ev^s musr be cured by their contraries ; and therefore
agreement the cure of the church infected with the poison of antichrist-
church of ianity, must be done by that which is thereunto as contrary
Rome,being as may be.a A meddled estate of the orders ofthe gospel and
the ceremonies of popery, is not the best way to banish po
pery. We are contrariwise of opinion, that he which will
perfectly recover a sick, and restore a diseased body unto
health, must not endeavour so much to bring it to a simple
contrariety, as of fit proportion in contrariety unto those
evils which are to be cured. He that will take away extreme
* Common reason so doth teach that contraries are cured by their contraries.
Now Christianity and anti-christianity, the gospel and popery, be contraries ; and
therefore antichristianity must be cured, not by itself, but by that which is (as much
as may be) contrary onto it. T. C. 1. i. p. 131.

book iv. 323
heat by setting the body in extremity of cold, shall undoubt*
edly remove the disease, but together with it the diseased
too. The first thing therefore in skilful cures is the know
ledge ofthe part affected; the next is ofthe evil which doth
affect it ; the last is not only of the kind, but also of the
measure, of contrary things whereby to remove it. They
which measure religion by dislike of the church of Rome,
think every man so much the more sound, by how much he
can make the corruptions thereof to seem more large. And
therefore some there are, namely the Arians in reformed
churches of Poland, which imagine the canker to have eaten
so far into the very bones and marrow of the church of Rome,
as if it had not so much as a sound belief, no, not concern
ing God himself; but that the very belief of the Trinity were
a part of antichristian corruption ; and that the wonderful
providence of God did bring to pass that the bishop of the
see of Rome should be famous for his triple crown ; a sensi
ble mark whereby the world might know him to be that mys
tical beast spoken of in the Revelation, to be that great and
notorious antichrist in no one respect so much as in this,
that he maintaineth the doctrine of the Trinity. Wisdom
therefore and skill are requisite to know what parts are sound
in that church, and what corrupted. Neither is it to all men
apparent, which complain of unsound parts, with what kind
of unsoundness every such part is possessed. They can say,
that in doctrine, in discipline, in prayers, in sacraments, the
church of Rome hath (as it hath indeed) very foul and gross
corruptions : the nature whereof notwithstanding, because
they have not for the most part exact skill and knowledge
to discern, they think that amiss many times which is not;
and the salve of reformation they mightily call for; but
where and what the sores are which need it, as they wot full
little, so they think it not greatly material to search. Such
men's contentment must be wrought by stratagem; the usual
method of art is not for them. But with those that profess
more than ordinary and common knowledge of good from
evil, with them that are able to put a difference between
things nought and things indifferent in the church of Rome,
we are yet at controversy about the manner of removing that
which is nought : whether it may not be perfectly helped, un
less that also which is indifferent be cut off with it so far
till no rite or ceremony remain which the church of Rome
y 2

324 ECCLESIASTICAL POLITY.
hath, being not found in the word of God. If we think this
too extreme, they reply, that to draw men from great excess
is not amiss, though we use them unto somewhat less than
is competent ; a and that a crooked stick is not straightened,
unless it be bent as far on the clean contrary side, that so it
may settle itself at the length in a middle estate of evenness
between both. But how can these comparisons stand them
in any stead ? When they urge us to extreme opposition
against the church of Rome, do they mean we should be
drawn unto it only for a time, and afterward return to a me
diocrity ? Or was it the purpose of those reformed churches,
which utterly abolished all popish ceremonies, to come in
the end back again to the middle point of evenness and mo
deration? Then have we conceived amiss of their meaning.
For we have always thought their opinion to be, that utter
unconformity with the church of Rome was not an extremity
whereunto we should be drawn for a time ; but the very me
diocrity itself wherein they meant we should ever continue.
Now by these comparisons it seemeth clean contrary, that
howsoever they have bent themselves at first to an extreme
contrariety against the Romish church, yet therein they will
continue no longer than only till such time as some more mo
derate course for establishment of the church may be con
cluded. Yea, albeit this were not at the first their intent,
yet surely now there is great cause to lead them unto it.
They have seen that experience of the former policy which
may cause the authors of it to hang down their heads. When
Germany had stricken off that which appeared corrupt in
the doctrine of the church of Rome, but seemed nevertheless
in discipline still to retain therewith very great conformity ;
France, by that rule of policy which hath been beforemen-
tioned, took away the popish orders which Germany did re
tain. But process of time hath brought more light into the
world ; whereby men perceiving that they of the religion in
France have also retained some orders which were before in
the church of Rome, and are not commanded in the word of
a If a man would bring a drunken man to sobriety, tbe best and nearest way is to
carry him as far from his excess in drink as may be ; and if a man could not keep a
mean, it were better to fault in prescribing less than he should drink, than to fault
in giving him more than we ought. As wo see, to bring a stick which is crooked
t o be straight, we do not only bow it so far until it come to be straight, but we bend
it so far until we make it to be so crooked on the other side as it was before of the
first side ; to this end, that at the last it may stand straight, and as it were in the
midway between both the crooks. T. C. l.i. p. 132.

book iv. 325:
God ; there hath arisen a sect in England, which following
still the very self-same rule of policy, seeketh to reform even
the French reformation, and purge out from thence also
dregs of popery. These have not taken as yet such root
that they are able to establish any thing. But if they had
what would spring out of their stock, and how far the unquiet
wit of man might be carried with rules of such policy, God
doth know. The trial which we have lived to see, may
somewhat teach us what posterity is to fear. But our Lord,
of his infinite mercy, avert whatsoever evil our swervings on
the one hand or on the other may threaten unto the state of
his church.
9. That the church of Rome doth hereby take occasion to That we are
blaspheme, and to say our religion is not able to stand of it- °-°h °nar °^.
self, unless it lean upon the staff of their ceremonies," is not remonies
a matter of so great moment that it did need to be objected, cav,sepa-
or doth deserve to receive an answer. The name of bias- Pist.s "P-
phemy in this place, is like the shoe of Hercules on a child's having
foot. If the church of Rome do use any such kind of silly taken from
exprobration, it is no such ugly thing to the ear that we should that they are
think the honour and credit of our religion to receive there- said hereby
by any great wound. They which hereof make so perilous i know not
a matter do seem to imagine, that we have erected of late a ™liat &reat
DODOS*
frame of some new religion; the furniture whereof we should
not have borrowed from our enemies, lest they relieving us
might afterward laugh and gibe at our poverty : whereas in
truth the ceremonies which we have taken from such as were
before us, are not things that belong to this or that sect, but
they are the ancient rites and customs of the church of Christ;
whereof ourselves being a part, we have the self-same inte
rest in them which our fathers before us had, from whom the
same are descended unto us. Again, in case we had been so
much beholden privately unto them, doth the reputation of
one church stand by saying unto another, I need thee not ?
If some should be so vain and impotent as to mar a benefit.
with reproachful upbraiding, where at the least they suppose
themselves to have bestowed some good turn ; yet surely a
wise body's part it were not, to put out his fire because his
fond and foolish neighbour, from whom he borrowed perad-
' By using of these ceremonies, the papists take occasion to blaspheme, saying
that our religion cannot stand by itself, unless it lean upon the staff of their cere
monies. T. C. 1. iii. p. 178.

326 ECCLESIASTICAL POLITY.
venture wherewith to kindle it, might haply cast him there
with in the teeth, saying, Were it not for me thou wouldst
freeze, and not be able to heat thyself. As for that other
argument derived from the secret affection of papists, with
whom our conformity in certain ceremonies is said to put
them in great hope that their whole religion in time will have
re-entrance, and therefore none are so clamorous amongst
us for the observation of these ceremonies as papists,
and such as papists suborn to speak for them, whereby it
clearly appeareth how much they rejoice, how much they
triumph in these things ;a our answer hereunto is still the
same, that the benefit we have by such ceremonies over-
weigheth even this also. No man that is not exceeding par
tial can well deny, but that there is most just cause where
fore we should be offended greatly at the church of Rome.
Notwithstanding at such times as we are to deliberate for
ourselves, the freer our minds are from all distempered affec
tions, the sounder and better is our judgment. When we
are in a fretting mood at the church of Rome, and with that
angry disposition enter into any cogitation of the orders and
rites of our church, taking particular survey of them, we are
sure to have always one eye fixed upon the countenance of
our enemies, and according to the blithe or heavy aspect
thereof, our other eye sheweth some other suitable token
either of dislike or approbation towards our own orders. For
the rule of our judgment in such case being only that of Ho
mer, " This is the thing which our enemies would have ;"b what
they seem contented with, even for that very cause we reject;
and there is nothing but it pleaseth us much the better, if
we espy that it galleth them. Miserable were the state and
condition of that church, the weighty affairs whereof should
be ordered by those deliberations wherein such a humour
as this were predominant. We have most heartily to thank
God therefore, that they amongst us, to whom the first con
sultations of causes of this kind fell, were men which aiming
at another mark, namely, the glory of God and the good of
this his church, took that which they judged thereunto ne
cessary, not rejecting any good or convenient thing, only be
cause the church of Rome might perhaps like it. If we have
a To prove the papists triumph and joy in these things, I alleged farther that
there are none which make such clamours for these ceremonies, as the papists and
those which they suborn. T. C. I. iii. p. 179.
b TH Jtev yttQl]o-ai Tlpiafzoc. II. A.

book iv. 327
that which is meet and right, although they be glad, we are
not to envy them this their solace ; we do not think it a
duty of ours to be in every such thing their tormentors. And
whereas it is said, that popery for want of this utter extirpa
tion hath in some places taken root and flourished again," but
hath not been able to re-establish itself in any place after
provision made against it by utter evacuation of all Romish
ceremonies, and therefore, as long as we hold any thing like
unto them, we put them in some more hope than if all were
taken away : as we deny not but this may be true ; so being
of two evils to choose the less, we hold it better that the
friends and favourers of the church of Rome should be in
some kind of hope to have a corrupt religion restored, than
both we and they conceive just fear lest, under colour of root
ing out popery, the most effectual means to bear up the state
of religion be removed, and so a way made either for pagan
ism or for extreme barbarity to enter. If desire of weaken
ing the hope of others should turn us away from the course
we have taken ; how much more the care of preventing our
own fear, withhold us from that we are urged unto ? especi
ally seeing that our own fear we know, but we are not so cer
tain what hope the rites and orders of our church have bred
in the hearts of others. For it is no sufficient argument
therefore to say, that in maintaining and urging these cere
monies, none are so clamorous as papists and they whom pa
pists suborn; this speech being more hard to justify than
the former, and so their proof more doubtful than the thing
itself which they prove. He that were certain that this is
true, must have marked who they be that speak for ceremo
nies; he must have noted, who amongst them doth speak oft-
enest or is most earnest ; he must have been both acquaint
ed thoroughly with the religion of such, and also privy to
what conferences or compacts are passed in secret between
them and others ; which kind of notices are not wont to be
vulgar and common. Yet they which allege this, would
have it taken as a thing that needeth no proof, a thing which
a Thus they conceiving hope of having the rest of their popery in the end, it
eauseth them to be more frozen in their wickedness, &c. For not the cause but tho
occasion also ought to be taken away, &c. Although let the reader judge, whether
they have cause given to hope, that the tail of popery yet remaining, they shall the
easilier hale in the whole body after : considering also that Mr. Bucer noteth,
that where these things have been left, there popery hath returned ; but on the other
part, in places which have been cleansed of these dregs, it hath not been seen that it
bath had any entrance. T. C. 1. iii. p. 179.

328 ECCLESIASTICAL POLITY.
all men know and see. And if so be it were granted them
as true, what gain they by it ? Sundry of them that be popish
are eager in maintenance of ceremonies. Is it so strange a
matter to find a good thing fathered by ill men of a sinister
intent and purpose, whose forwardness is not therefore a bri
dle to such as favour the same cause with a better and a sin-
cerer meaning ? They that seek, as they say, the removing of
all popish orders out of the church, and reckon the state of
bishops in the number of those orders, do (I doubt not) pre
sume that the cause which they prosecute is holy. Notwith
standing it is their own ingenuous acknowledgment, that
even this very cause which they term so often by1 an excel-
Eccies. dis. iency, " The Lord's cause is gratissima, most acceptable unto
some which hope for prey and spoil by it, and tbat our age
hath of store such, and that such are the very sectaries of Di
onysius the famous atheist." Now if hereupon we should up
braid them with irreligious, as they do us with superstitious fa
vourers, if we should follow them in their own kind of pleading,
and say, that the most clamorous for this pretended reforma
tion are either atheists, or else proctors suborned by atheists ;
the answer which herein they would make unto us, let them
apply unto themselves, and there end. For they must not
forbid us to presume our cause in defence of our church-or^
ders to be as good as theirs against them, till the contrary
be made manifest to the world.
The gnef ^q. In the meanwhile sorry we are, that any good and
which they -11111 • Jo
say godly godly mind should be grieved with that which is done. But
brethren to reme(-iy their grief, lyeth not so much in us as in them-
conceive in J ° J
regard of selves. They do not wish to be made glad with the hurt of
moniesas" the cnurch : and to remove all out ofthe church whereat they
we have shew themselves to be sorrowful, would be, as we are per-
witb'uie suaded> hurtful if not pernicious thereunto. Till they be
church of able to persuade the contrary, they must and will, I doubt
T.°c.ei;iii. not> nrm out some otber good mean to cheer up themselves,
d. 180. Amongst which means the example of Geneva may serve for
numbers6 one- Have not they the old popish custom of using godfathers
which have and godmothers in baptism ? the old popish custom of ad-
anityinsueh ministering the blessed sacrament ofthe holy eucharist with
detestation, wafer-cakes ? These things then the godly there can digest.
cannot*7 Wherefore should not the godly here learn to do the like,
Wrief°of k°th in them and in the rest °f ^le like nature ? Some farther
mind behold mean peradventure it might be to assuage their grief, if so

book iv. 329
be they did consider the revenge they take on them which th/m- And
J . -ii i • • afterward,
have been, as they interpret it, the workers ot their continu- snch godiy
ance in so great grief so long. For if the maintenance of ce- "f^1""™ are
° D ° not easily to
remonies be a corrosive to such as oppugn them ; undoubt- be grieved,
edly to such as maintain them it can be no great pleasure, whloh they
J . & • . r - » seem to be,
when they behold how that which they reverence is oppugn- when they
ed. And therefore they thatj udge themselves martyrs wben ^™r{h"d;n
they are grieved, should think withal what they are whom their minds
they grieve. For we are still to put them in mind, that the j,"™"^
cause doth make no difference ; for that it must be presumed (to speak
as good at the least on our part as on theirs, till it be in the them) are
end decided who have stood for truth and who for error. So unprofit-
that till then the most effectual medicine, and withal the most
sound, to ease their grief, must not be (in our opinion) the
taking away of those things whereat they are grieved ; but the
altering of that persuasion which they have concerning the
same. For this we therefore both pray and labour ; the
more because we are also persuaded, that it is but conceit in
them to think that those Romish ceremonies whereof we
have hitherto spoken, are like leprous clothes, infectious to
the church ; or like soft and gentle poisons, the venom
whereof being insensibly pernicious, worketh death and yet
is never felt working. Thus they say : but because they say
it only, and the world hath not as yet had so great experi
ence of their art in curing the diseases of the church, that the
bare authority of their word should persuade in a cause so
weighty, they may not think much if it be required at their
hands to shew; first, by what means so deadly infection can
grow from similitude between us and the church of Rome in
these things indifferent : secondly, for that it were infinite,
if the church should provide against every such evil as may
come to pass/ it is not sufficient that they shew possibility
of dangerous event, unless there appear some likelihood also
ofthe same to follow in us, except we prevent it. Nor is this
enough, unless it be moreover made plain, that there is no
good and sufficient way of prevention but by evacuating clean,
and by emptying the church of every such rite and ceremony
as is presently called in question. Till this be done, their
good affection towards the safety of the church is acceptable,
but the way they prescribe us to preserve it by, must rest in
a Although the conniptions in them strike not straight to the heart, yet as gentle
poisons they consume by little and little. T. C. 1. iii. p. 171.

330 ECCLESIASTICAL POLITY.
suspense. And lest hereat they take occasion to turn upon
us the speech of the prophet Jeremy, used against Babylon,
Jer. « Behold we have done our endeavour to cure the diseases
li 9 ' of Babylon, but she through her wilfulness doth rest un-
cured :" let them consider into what straits the church
might drive itself in being guided by this their counsel. Their
axiom is, that the sound believing church of Jesus Christ may
not be like heretical churches in any of those indifferent
things which men make choice of, and do not take by pre
script appointment of the word of God. In the word of God
the use of bread is prescribed as a thing without which the
eucharist may not be celebrated; but as for the kind of bread,
it is not denied to be a thing indifferent. Being indifferent
of itself, we are by this axiom of theirs to avoid the use of
unleavened bread in their sacrament, because such bread the
church of Rome, being heretical, useth. But doth not the
self-same axiom bar us even from leavened bread also, which
the church of the Grecians useth, the opinions whereof are
in a number of things the same for which we condemn the
church of Rome : and in some things erroneous, where the
church of Rome is acknowledged to be sound ; as namely, in
the article of the Holy Ghost's proceeding ? And lest here
they should say, that because the Greek church is farther off
and the church of Rome nearer, we are in that respect rather
to use that which the church of Rome useth not ; let them
imagine a reformed church in the city of Venice, where a
Greek church and popish both are : and when both those are
equally near, let them consider what the third shall do.
Without leavened or unleavened bread it can have no sacra
ment; the word of God doth tie it to neither; and their
axiom doth exclude it from both. If this constrain them, as
it must, to grant that their axiom is not to take any place
save in those things only where the church hath larger scope ;
it resteth, that they search out some stronger reason than
they have as yet alleged ; otherwise they constrain not us to
think that the church is tied [unto any such rule or axiom,
not then when she hath the widest field to walk in and the
greater store of choice.
Their excep- 1 1 . Against such ceremonies generally as arejthe same in the
sTCh^ere"-8 church of England and of Rome, we see what hath been hither-
monies as to alleged, Albeit, we do not find the one church's therefore .
ceived from having of such things to be sufficient cause why the other

BOOK IV. 331
should not have them ; nevertheless, in case it may be proved, the church
that amongst the number of rites and orders common unto J^Xur h
both, there are particulars the use whereof is utterly un- having taken
lawful, in regard of some special bad and noisome quality ; ^™ ews"
there is no doubt but we ought to relinquish such rites and
orders, what freedom soever we have to retain the other still.
As therefore we have heard their general exception against
all those things, which, being not commanded in the word of
God, were first received in the church of Rome, and from
thence have been derived into ours, so it followeth that now
we proceed unto certain kinds of them, as being excepted
against, not only for that they are in the church of Rome,
but are besides either Jewish or abused unto idolatry and
so grown scandalous. The church of Rome, they say, being
ashamed of the simplicity of the gospel, did almost out of
all religions take whatsoever had any fair and gorgeous show/
borrowing in that respect from the Jews sundry of their abo
lished ceremonies. Thus by foolish and ridiculous imitation
all their massing furniture almost they took from the law,
lest having an altar and a priest they should want vestments
for their stage ; so that, whatsoever we have in common with
the church of Rome; if the same be of this kind, we ought
to remove it. Constantine the emperor, speaking of the
keeping ofthe feast of Easter, saith, " That it is an unworthy t.c.i. i.
thing to have any thing common with that most spiteful P- 132-
company of the Jews." And a little after he saith, "That it is Euseb.
most absurd and against reason, that the Jews should vaunt s0crat.
and glory that the Christians could not keep those things '• '• c- 9-
without their doctrine." And in another place it is said after
this sort ; " It is convenient so to order the matter, that we
have nothing common with that nation." The council of To •
Laodicea, which was afterward confirmed by the sixth gene- Concii.
ral council, decreed, "That the Christians should not take un- 3g° ' ' "'"
leavened bread of the Jews, or communicate with their im
piety." For the easier manifestation of truth in this point,
two things there are which must be considered ; namely, the
causes wherefore the church should decline from Jewish ce
remonies ; and how far it ought so to do. One cause is, that
the Jews were the deadliest and spitefullest enemies of Christ-
• Many of these popish ceremonies faulty by reason of the pomp in them ; where
they should be agreeable lo the simplicity of the gospel of Christ crucified. Eceles.
Disc. fol. 98. and T. C. 1. iii. p. 181.

332 ECCLESIASTICAL POLITY.
ianity that were in the world, and in this respect their orders
so far forth to be shunned as we have already set down in
handling the matter of heathenish ceremonies. For no ene
mies being so venomous against Christ as Jews, they were of
all other most odious, and by that mean, least to be used as
fit church-patterns for imitation. Another cause is, the solemn
abrogation of the Jews' ordinances : which ordinances for us
to resume, were to check our Lord himself which hath dis
annulled them.1 But how far this second cause doth extend,
it is not on all sides fully agreed upon. And touching those
things whereunto it reacheth not, although there be small
cause wherefore the church should frame itself to the Jews'
example in respect of their persons which are most hateful ;
yet God himself having been the author of their laws, herein
they are (notwithstanding the former consideration) still
worthy to be honoured, and to be followed above others, as
much as the state of things will bear. Jewish ordinances
had some things natural, and ofthe perpetuity of those things
no man doubteth. That which was positive, we likewise
know to have been, by the coming of Christ, partly necessary
not to be kept, and partly indifferent to be kept or not. Of
the former kind, circumcision and sacrifice were. For this
point Stephen was accused, and the evidence which his ac-
Actsvi. cusers brought against him in judgment was, " This man
13, 14. Ceaseth not to speak blasphemous words against this holy
place and the law ; for we have heard him say, That this
Jesus of Nazareth shall destroy this place, and shall change
the ordinances that Moses gave us." True it is, that this
doctrine was then taught, which unbelievers condemning for
blasphemy, did therein commit that which they did condemn.
The apostles notwithstanding, from whom Stephen had re
ceived it, did not so teach the abrogation, no, not of those
things which were necessarily to cease, but that even the Jews
being Christians, might for a time continue in them. And
vide Ni- therefore in Jerusalem the first Christian bishop not cir-
,eph. lib. cumcised was Mark ; and he not bishop till the days of
et SuTpit. Adrian the emperor, after the overthrow of Jerusalem ; there
tller-' p" baving been fifteen bishops before him which were all of the
edit! Plant, circumcision. The Christian Jews did think at the first, not
only themselves, but the Christian gentiles also bound, and
that necessarily, to observe the whole law. There went forth
certain ofthe sect of pharisees which did believe; and they

book iv. 333
coming unto Antioch taught, that it was necessary for the Acts xv.
gentiles to be circumcised and to keep the law of Moses.
Whereupon there grew dissension, Paul and Barnabas dis
puting against them. The determination of the council held
at Jerusalem concerning this matter, was finally this ; " Touch- Acts
ing the gentiles which believe, we have written and deter
mined, that they observe no such thing :" their protestation
by letters is, " Forasmuch as wehave heard, that certain which Actsxv. c21.
departed from us, have troubled you with words, and cum
bered your minds, saying, Ye must be circumcised and keep
the law ; know, that we gave them no such commandment."
Paul therefore continued still teaching the gentiles, not only
that they were not bound to observe the laws of Moses, but
that the observation of those laws, which were necessarily to
be abrogated, was in them altogether unlawful. In which
point, his doctrine was misreported, as though he had every
where preached this not only concerning the gentiles but al
so touching the Jews. Wherefore coming unto James and
the rest of the clergy at Jerusalem, they told him plainly of
it, saying, " Thou seest, brother, how many thousand Jews Acts
there are which believe, and they are all zealous ofthe law.
Now they are informed of thee, that thou teachest all the
Jews which are amongst the gentiles, to forsake Moses, and
sayest, that they ought not to circumcise their children, nei
ther to live after the customs." And hereupon they give him
counsel to make it apparent in the eyes of all men, that those
flying reports were untrue, and that himself being a Jew kept
the law, even as they did. In some things therefore we see
the apostles did teach, that there ought not to be conformity
between the Christian Jews and gentiles. How many things
this law of unconformity did comprehend, there is no need
we should stand to examine. This general is true, that the
gentiles were not made conformable unto the Jews, in that
which was necessarily to cease at the coming of Christ.
Touching things positive, which might either cease or con
tinue as occasion should require, the apostles, tendering the
zeal of the Jews, thought it necessary to bind even the gentiles
for a time to abstain as the, Jews did from things offered unto Acts
idols, from blood, from things strangled. These decrees were Acts
every where delivered unto the gentiles to be straitly ob- xvi- 4-
served and kept. In the other matters the gentiles, were free,
and the Jews in their own opinion still tied : the apostles'

334 ECCLESIASTICAL POLITY.
Rom. doctrine unto the Jews was, " Condemn not the gentile ;"
unto the gentile, " Despise not the Jews." The one sort,
they warned to take heed that scrupulosity did not make
them rigorous in giving unadvised sentence against their
brethren which were free ; the other, that they did not be
come scandalous by abusing their liberty and freedom to the
offence of their weak brethren which were scrupulous. From
hence therefore, two conclusions there are which may evi
dently be drawn ; the first, that whatsoever conformity of
positive laws the apostles did bring in between the churches
of Jews and gentiles, itwas in those things only which might
either cease or continue a shorter or longer time, as occasion
did most require ; the second, that they did not impose upon
the churches of the gentiles any part ofthe Jews' ordinances
with bond of necessary and perpetual observation (as we all,
both by doctrine and practice, acknowledge), but only in re
spect of the conveniency and fitness for the present state of
the church, as then it stood. The words ofthe council's de
cree, concerning the gentiles, are, " It seemed good to the
Holy Ghost, and to us, to lay upon you no more burden, sav
ing only these things of necessity ; abstinence from idoL-offer-
ings, from things strangled, and blood, and from fornication."
So that in other things positive, which the coming of Christ
did not necessarily extinguish, the gentiles were left alto
gether free. Neither ought it to seem unreasonable, that the
gentiles should necessarily be bound and tied to Jewish or
dinances so far forth as that decree importeth. For to the
Jew, who knew that their difference from other nations, which
were aliens and strangers from God, did especially consist in
this, that God's people had positive ordinances given to them
of God himself; it seemeth marvellous hard, that the Christ
ian gentiles should be incorporated into the same common
wealth with God's own chosen people, and be subject to no
part of his statutes, more than only the law of nature, which
heathens count themselves bound unto. It was an opinion
constantly received amongst the Jews, that God did deliver
unto the sons of Noah seven precepts : namely, to live in
some form of regiment under, first, public laws : secondly,
to serve and call upon the name of God : thirdly, to shun
a Lib. qui Seder Olam inscribitur.
Ann *d -dK 1 torn «

book m. 335
idolatry : fourthly, not to suffer effusion of the blood : fifthly,
to abhor all unclean knowledge in the flesh : sixthly, to com
mit no rapine : seventhly, and finally, not to eat of any liv
ing creature, whereof the blood was not first let out. If
therefore the gentiles would be exempted from the law of
Moses, yet it might seem hard they should also cast off even
those things positive which were observed before Moses, and
which were not ofthe same kind with laws that were neces
sarily to cease. And peradventure hereupon the council saw
it expedient to determine, that the gentiles should, according
unto the third, the seventh, and the fifth, of those precepts,
abstain from things sacrificed unto idols, from things stran
gled, and blood, and from fornication. The rest, the gentiles Heb.
did of their own accord observe, nature leading them thereto. I cor4'
And did not nature also teach them to abstain from fornica- T- "•
tion ? No doubt it did. Neither can we with reason think, ^9.
that as the former two are positive ; so likewise this, being
meant as the apostle doth otherwise usually understand it.
But very marriage within a number of degrees being not
only by the law of Moses, but also by the law of the sons
of Noah (for so they took it), an unlawful discovery of
nakedness ; this discovery of nakedness by unlawful mar- Lev.
riages, such as Moses in the law reckoneth up, I think ""'•
it for mine own part more probable to have been meant in
the words of that canon, than fornication according unto
the sense of the law of nature. Words must be taken ac
cording to the matter whereof they are uttered. The apo
stles command to abstain from blood. Construe this accord
ing to the law of nature, and it will seem that homicide only
is forbidden. But construe it in reference to the law of the
Jews, about which the question was, and it shall easily ap
pear to have a clean other sense, and in any man's judgment
a truer, when we expound it of eating and not of shedding
blood : so if we speak of fornication, he that knoweth no
law but only the law of nature, must needs make thereof a
narrower construction, than he which measureth the same
by a law wherein sundry kinds even of conjugal copulation
are prohibited as impure, unclean, unhonest. St. Paul him- 1 Cor.
self doth term incestuous marriage fornication. If any do v"
rather think, that the Christian gentiles themselves, through
the loose and corrupt customs of those times, took simple
fornication for no sin, and were in that respect offensive unto

336 ECCLESIASTICAL POLITY.
believing Jews, which by the law had been better taught,
our proposing of another conjecture is unto theirs no preju
dice. Some things therefore we see there were, wherein the
gentiles were forbidden to be like unto the Jews ; some things
wherein they were commanded not to be unlike. Again,
some things also there were, wherein no law of God did let
but that they might be either like or unlike, as occasion
Leoin je- s;houhi require. And unto this purpose Leo saith, " Aposto-
iTp't. Sen' lical ordinance (beloved), knowing that our Lord Jesus Christ
"• came not into this world to undo the law, hath in such sort
distinguished the mysteries of the Old Testament, that cer
tain of them it hath chosen out to benefit evangelical know
ledge withal, and for that purpose appointed that those
things which before were Jewish, might now be Christian
customs." The cause why the apostles did thus conform the
Christians as much as might be according to the pattern of
the Jews, was to rein them in by this mean the more, and
to make them cleave the better. The church of Christ hath
had in no one thing so many and so contrary occasions of
dealing as about Judaism : some having thought the whole
Jewish law wicked and damnable in itself; some, not con
demning it as the former sort absolutely, have notwithstand
ing judged it, either sooner necessary to be abrogated, or
farther unlawful to be observed than truth can bear; some
of scrupulous simplicity urging perpetual and universal ob
servation of the law of Moses necessary, as the Christian
Jews at the first in the apostles' times ; some as heretics,
holding the same no less even after the contrary determina
tion set down by consent ofthe church at Jerusalem; finally,
some being herein resolute through mere infidelity and with
open professed enmity against Christ, as unbelieving Jews.
To control slanderers of the law and prophets, such as Mar-
cionites and Manichees were, the church in her liturgies hath
intermingled with readings out of the New Testament lessons
taken out of the law and prophets ; whereunto Tertullian al-
Tertul.de luding, saith of the church of Christ, " It intermingleth with
advers!P evangelical and apostolical writings the law and the pro-
hseret. phets ; and from thence it drinketh in that faith which with
water it sealeth, clotheth with the Spirit, nourisheth with the
eucharist, with martyrdom setteth forward." They would
have wondered in those times to hear that any man being
not a favourer of heresy, should term this by the way of dis-

book iv. 337
dain, "mangling ofthe Gospels and Epistles."* They which
honour the law as an image of the wisdom of God himself,
are notwithstanding to know that the same had an end in
Christ. But what? Was the law so abolished with Christ,
that after his ascension the office of priests became imme
diately wicked, and the very name hateful, as importing the
exercise of an ungodly function ?b No, as long as the glory of
the temple continued, until the time of that final desolation
was accomplished, the very Christian Jews did continue
with their sacrifices and other parts of legal service. That
very law therefore which our Saviour was to abolish, did not
so soon become unlawful to be observed as some imagine ;
nor was it afterward unlawful so far, that the very name of
altar, of priests, of sacrifice itself, should be banished out of
the world. For though God do now hate sacrifice, whether
it be heathenish or Jewish, so that we cannot have the same
things which they had but with impiety; yet unless there
be some greater let than the only evacuation of the law of
Moses, the names themselves may (I hope) be retained with
out sin, in respect of that proportion, which things establish
ed by our Saviour have unto them which by him are abro
gated. And so throughout all the writings of the ancient
fathers, we see that the words which were do continue ; the
only difference is, that whereas before they had a literal,
they now have a metaphorical use ; and are so many notes
of remembrance unto us, that what they did signify in the
letter, is accomplished in the truth. And as no man can
deprive the church of this liberty, to use names whereunto
the law was accustomed ; so neither are we generally for
bidden the use of things which the law hath, though it nei
ther commands us any particularity, as it did the Jews a
number; and the weightiest which it did command them
are unto us in the gospel prohibited. Touching such as,
through simplicity of error, did urge universal and perpetual
observation of the law of Moses at the first, we have spoken
already. Against Jewish heretics and false apostles teaching
afterward the self-same, St. Paul in every epistle common
ly either disputeth or giveth warning. Jews that were zeal-
* AVhat an abusing also is it to affirm, tbe mangling ofthe Gospels and Epistles to
have been brought into the church by godly and learned men ! T. C. lib. iii. p. 171.
* Seeing that the office and function of priests was after our Saviour Christ's
ascension naught and ungodly ; the name whereby they were called, which did exer
cise that ungodly function, cannot be otherwise taken than in the evil part. T. C.
I. i. p. 216.
VOL. 1. Z

338 ECCLESIASTICAL POLITY.
ous for the law, but withal infidels in respect of Christianity*
and to the name of Jesus Christ most spiteful enemies, did,
while they flourished, no less persecute the church than
heathens ; and after their estate was overthrown, they were
not that way so much to be feared. Howbeit, because they
had their synagogues in every famous city almost through
out the world, and by that means great opportunity to with
draw from the Christian faith, which to do they spared no
labour ; this gave the church occasion to make sundry laws
against them. As, in the council of Laodicea, " The festival
Con. Laod. presents which Jews or heretics used to send, must not be
T.a'c. lib. i. received, nor holidays solemnized in their company." Again,
p. 132. " From the Jews, men ought not to receive their unleavened
p. 176! "' [bread], nor to communicate with their impieties." Which
council was afterward indeed confirmed by the sixth gene
ral council. But what was the true sense or meaning both
of the one and the other ? Were Christians here forbidden
to communicate in unleavened bread because the Jews did
so, being enemies of the church ? He which attentively shall
weigh the words, will suspect that they rather forbid com
munion with Jews than imitation of them ; much more, if
with these two decrees be compared a third in the council
of Constantinople : " Let no man, either ofthe clergy or laity,
Con. Con- eat the unleavened of the Jews, nor enter into any familiar-
stantinnp. . . . J
Ti. cap. it. ity with them, nor send for them in sickness, nor take phy
sic at their hands, nor as much as go into the bath with
them. If any do otherwise, being a clergyman, let him be
deposed ; if being a lay-person, let excommunication be his
punishment." If these canons were any argument, that they
which made them did utterly condemn similitude between
the Christians and Jews in things indifferent appertaining
unto religion, either because the Jews were enemies unto the
church, or else for that their ceremonies were abrogated ;
these reasons had been as strong and effectual against their
keeping the feast of Easter on the same day the Jews kept
theirs, and not according to the custom of the west church.
For so they did from the first beginning till Constantine's
time. For in these two things the east and west churches
did interchangeably both confront the Jews and concur with
them ; the west church using unleavened bread, as the Jews
in their Passover did, but differing from them in the day where
on they kept the feast of Easter; contrariwise, the east church

, book iv. 339
celebrating the feast of Easter on the same day with the
Jews, but not using the same kind of bread which they did.
Now, if so be the east church in using leavened bread had
done well, either for that the Jews were enemies to the
church, or because Jewish ceremonies were abrogated ; how
should we think but that Victor the bishop of Rome (whom
alljudicious men do in that behalf disallow) did well to be
so vehement and fierce in drawing them to the like dissimi
litude for the feast of Easter ? Again, if the west churches
had in either of those two respects affected dissimilitude with
the Jews in the feast of Easter, what reason had they to
draw the eastern church here unto them, which reason did
not enforce them to frame themselves unto it in the cere
mony of leavened bread ? Difference in rites should breed
no controversy between one church and another ; but if con
troversy be once bred, it must be ended. The feast of Easter
being therefore litigious in the days of Constantine, who
honoured of all other churches most the church of Rome ;
which church was the mother, from whose breasts he had
drawn that food which gave him nourishment to eternal life;
sith agreement was necessary, and yet impossible, unless the
one part were yielded unto ; his desire was that of the two,
the eastern church should rather yield. And to this end he
useth sundry persuasive speeches. When Stephen bishop of
Rome, going about to shew what the catholic church should
do, had alleged what the heretics themselves did, namely,
that they received such as came unto them, and offered not
to baptize them anew ; St. Cyprian being of a contrary mind
to him about the matter at that time in question, which was,
Whether heretics converted ought to be rebaptized, yea or
no ? answered the allegation of Pope Stephen with exceed
ing great stomach, saying, " To this degree of wretchedness Cypr. ad
the church of God and spouse of Christ is now come, that ^°™p" llb'
her ways she frameth to the example of heretics ; that to stephani.
celebrate the sacraments, which heavenly instruction hath
delivered, light itself doth borrow from darkness, and Christ
ians do that which antichrists do." Now, albeit Constantine
have done that to farther a better cause, which Cyprian did
to countenance a worse, namely, the rebaptization of here
tics, and have taken advantage of the odiousness of the Jews,
as Cyprian of heretics, because the eastern church kept their
feast of Easter always the fourteenth day of the month, as
z2

Their ex
ception
against such
ceremonies
as have
been abus
ed by the
church of
Rome, and
are said in
that respect
to be scan
dalous.

Matt.
xviii. 6.

340 ECCLESIASTICAL POLITY.
the Jews did, what day of the week soever it fell ; or howso
ever Constantine did take occasion in the handling of that
cause, to say, " It is unworthy to have any thing common
with that spiteful nation ofthe Jews ;"a shall every motive or
argument used in such kind of conferences, be made a rule
for others still to conclude the like by, concerning all things
of like nature, when as probable inducements may lead them
to the contrary ? Let both this and other allegations suitable
unto it cease to bark any longer idly against that truth, the
course and passage whereof it is not in them to hinder.
12. But the weightiest exception, and of all the most wor
thy to be respected, is against such kind of ceremonies, as
have been so grossly and shamefully abused in the church of
Rome, that where they remain they are scandalous, yea, they
cannot choose but be stumbling-blocks, and grievous causes
of offence. Concerning this point, therefore, we are first to
note, what properly it is to be scandalous or offensive. Se
condly, what kind of ceremonies are such. And thirdly,
when they are necessarily for remedy thereof to be taken
away, and when not. The common conceit of the vulgar sort
is, whensoever they see any thing which they misbke and
are angry at, to think that every such thing is scandalous,
and that themselves in this case are the men concerning whom
our Saviour spake in so fearful a manner, saying, " Whoso
ever shall scandalize or offend any one of these little ones
which believe in me (that is, as they construe it, Whosoever
shall anger the meanest and simplest artisan which carrieth a
good mind, by not removing out of the church such rites and
ceremonies as displease him), better he were drowned in the
bottom of the sea." But hard were the case of the church of
Christ, if this were to scandalize. Men are scandalized when
1 Plerique in Asia minore antiquftus 14. die mensis, nulla ratione diei sabbati
habita, hoc festnm observarunt. Quod dum faciebant cum aliis, qui aliam rationem
in eodem festn agendo sequebantur, usque eo nequaquam dissenserunt, quoad Victor,
episcopns Romauus, supra modum iracundia inflammalus, omnes in Asia qui erant
reo-o-apea-tiaihiiarnrai appellati, excommunicaverit. Ob quod factum, Irenaaus, epis
copns Lugduni. in Victorem per epistolam graviter invectus est. Socr. Ecciesiast.
Hist. 1. v. c. 21. — Quid praestabilius, quidve angustius esse poterat, quam ut hoc
festnm, per quod spem immortalilatis nobis oslentatam habemus, unomodo et ratione
apnd omnes integre sincereque observaretur? Ac primum omnium dignnm plane
videbalur, utritum et consuetudinem irnitantes Judaeorum (qui, quoniam suas ipsorum
manns immani scelere polluerunt, merito, ut sceleslos decet, cseco animorum errore
tenenlur irretiti) istud festum sanctissimura ageremus. In nostra enim situm est
potestate, ut, illorum more rejecto, veriore ac uiagis sincero instiluto (quod quidem
usque a prima passionis die hactenus recoluimus) hu jus festi nelebrationem ad posle-
rorum seculorum memoriam propageraua. Nihil igitur sit nobis cum Judteorura
turba, omninin odiosa maxime. Euseb. de Vita' Constant, lib. iii. cap. 17.

BOOK IV. 341
they are moved, led and provoked unto sin. At good things
evil men may take occasion to do evil ; and so Christ him- 1 Pet.
self was a rock of offence in Israel, they taking occasion at "' 8"
his poor estate and at the ignominy of his cross to think him
unworthy of the name of that great and glorious Messiah,
whom the prophets describe in such ample and stately terms.
But that which we therefore term offensive, because it in-
viteth men to offend, and by a dumb kind of provocation,
encourageth, moveth, or any way leadeth unto sin, must of
necessity be acknowledged actively scandalous. Now, some
things are so even by their very essence and nature, so that
wheresoever they be found they are not, neither can be with
out this force of provocation unto evil ; of which kind all
examples of sin and wickedness are. Thus David was scan- 2 Sam.
dalous in that bloody act whereby he caused the enemies of
God to be blasphemous : thus the whole state of Israel was Rom.
scandalous, when their public disorders caused the name of £zJk '
God to be ill-spoken of amongst the nations. It is of this xxxvi. 20.
kind that Tertullian meaneth : " Offence or scandal, if I be a^ Virgin.'
not deceived (saith he), is when the example not of a good Veiand.
but of an evil thing doth set men forward unto sin. Good
things can scandalize none, save only evil minds :" Good
things have no scandalizing nature in them. Yet that which
is of its own nature either good, or at least not evil, may by
some accident become scandalous at certain times, and in
certain places, and to certain men ; the open use thereof, ne
vertheless, being otherwise without danger. The very nature
of some rites and ceremonies therefore is scandalous, as it
was in a number of those which the Manichees did use, and
is in all such as the law of God doth forbid. Some are of
fensive only through the agreement of men to use them unto
evil, and not else ; as the most of those things indifferent
which the heathens did to the service of their false gods ;
which another, in heart condemning their idolatry, could not
do with them in show and token of approbation without be
ing guilty of scandal given. Ceremonies of this kind, are
either devised at the first unto evil ; as the Eunomian heretics
in dishonour of the blessed Trinity brought in the laying on
of water but once, to cross the custom of the church which
in baptism did it thrice : or else having had a profitable use,
they are afterward interpreted and wrested to the contrary ; as
those heretics which held the Trinity to be three distinct, not

342 ECCLESIASTICAL POLITY.
persons, but natures, abused the ceremony of three times
laying on water in baptism, unto the strengthening of their
heresy. The element of water is in baptism necessary; once
to lay it on, or twice, is indifferent. For which cause Gre-
Epist. ad gory making mention thereof, saith, " To dive an infant either
Hup?™""" thrice or but once in baptism, can be no way a thing reprov-
able ; seeing that both in three times washing, the trinity
of persons, and "in one the unity of the Godhead, may be sig
nified." So that of these two ceremonies, neither being hurt
ful in itself, both may serve unto good purpose, yet one was
devised and the other converted unto evil. Now, whereas in
the church of Rome certain ceremonies are said to have been
shamefully abused unto evil, as the ceremony of crossing at
baptism, of kneeling at the eucharist, of using wafer-cakes,
and such-like; the question is, whether for remedy of that
evil wherein such ceremonies have been scandalous, and per
haps may be still unto some even amongst ourselves, whom
the presence and sight of them may confirm in that former
error whereto they served in times past, theyare of necessity
to be removed. Are these, or any other ceremonies we have
common with the church of Rome, scandalous and wicked in
their very nature ? This no man objecteth. Are any such as
have been polluted from their very birth, and instituted, even
at the first, unto that thing which is evil ? That which hath
been ordained impiously at the first, may wear out that im
piety in tract of time ; and then, what doth let but that the
use thereof may stand without offence ? The names of our
months and of our days, we are not ignorant from whence
they came, and with what dishonour unto God they are said
to have been devised at the first." What could be spoken
againstany thing more effectual to stir hatred, than that which
sometime the ancient fathers in this case speak ? Yet those
very names are at this day in use througbout Christendom
without hurt or scandal to any. Clear and manifest it is,
that things devised by heretics, yea, devised of a very here-
* Horn. xi. de Pasch. Iilololatria? consnetudo in tantum homines occaecaveral,
ut Solis, Lunaa, Marl is atque Mercurii, Jovis, Veneris, Saturni, et diversis elemen-
torum ac diemonum appellationibus dies vocitarent, et lnci tenebrarum nomen im-
ponerent. Beda de ratione temp. cap. iv. — Octavus dies idem primus est, ad quern
reditur, indeque rursus hebdomada inchoatur. His nomina a planetis gentilitas in*
didit, habere se credentes a Sole spiritum, a Luna corpus, a Marte sangoinem, e
Mercurio ingenium el linguam, a Jove temperantiam, a Venere voluptatem, a Sa-
turno tarditalem. Isid. Hisp. lib. v. Etymol. cap. 30. Dies djcti a diis, quorum
¦omina Romani quibusdarn sideribui sacraverunl.

book iv. 343
tical purpose, even against religion, and at their first devising
worthy to have been withstood, may in time grow meet to
be kept ; as that custom, the inventors whereof were the Eu-
nomian heretics. So that customs once established and con
firmed by long use being presently without harm, are not in
regard of their corrupt original to be held scandalous. But
concerning those our ceremonies which they reckon for most
popish, they are not able to avouch that any of them was
otherwise instituted than unto good; yea, so used at the first.
It followeth then, that they all are such as having served to
good purpose, were afterward converted unto the contrary.
And sith it is not so much as objected against us, that
we retain together with them the evil wherewith they have
been infected in the church of Rome ; I would demand, who
they are whom we scandalize, by using harmless things unto
that good end for which they were first instituted. Amongst
ourselves that agree in the approbation of this kind of good
use, no man will say, that one of us is offensive or scandalous
unto another. As for the favourers of the church of Rome,
they know how far we herein differ and dissent from them ;
which thing neither we conceal, and they by their public
writings also profess daily how much it grieveth them. So
that of them there will not many rise up against us, as wit
nesses unto the indictment of scandal whereby we might be
condemned and cast, as having strengthened them in that
evil wherewith they pollute themselves in the use of the same
ceremonies. And concerning such as withstand the church
of England herein, and hate it because it doth not sufficient
ly seem to hate Rome ; they (I hope) are far enough from
being by this mean drawn to any kind of popish error. The
multitude therefore of them, unto whom we are scandalous
through the use of abused ceremonies, is not so apparent,
that it can justly be said in general of any one sort of men
or other, we cause them to offend. If it be so, that now and
then some few are espied who, having been accustomed here
tofore to the rites and ceremonies of the church of Rome,
are not so scoured of their former rust as to forsake their an
cient persuasion which they have had, howsoever they frame
themselves to outward obedience of laws and orders ; because
such may misconstrue the meaning of our ceremonies, and
so take them, as though they were in every sort the same
they have been, shall this be thought a reason sufficient

344 ECCLESIASTICAL POLITY.
whereon to conclude that some law must necessarily be made
to abolish all such ceremonies ? They answer, that there is
no law of God which doth bind us to retain them. And St.
Paul's rule is, that in those things from which without hurt
we may lawfully abstain, we should frame the usage of our
liberty, with regard to the weakness and imbecility of our
brethren. Wherefore unto them which stood upon their own
1 Cor. defence, saying, " All things are lawful unto me;" he repli-
eth, " but all things are not expedient" in regard of others.
All things are clean, all meats are lawful; but evil unto that
man that eateth offensively. If for thy meat's sake thy bro
ther be grieved, thou walkest no longer according to charity.
Destroy not him with thy meat for whom Christ died. Dis
solve not for food's sake the work of God. We that are strong,
must bear the imbecility of the impotent, and not please our
selves. It was a weakness in the Christian Jews, and a maim of
judgment in them, that they thought the gentiles polluted by
the eating of those meats which themselves were afraid to
touch for fear of transgressing the law of Moses ; yea, hereat
their hearts did so much rise, that the apostle had just cause
to fear lest they would rather forsake Christianity than en
dure any fellowship with such as made no conscience of that
Rom. which was unto them abominable. And for this cause
if mention is made of destroying the weak by meats, and of
dissolving the work of God which was his church, a part
of the living stories whereof were believing Jews. Now
those weak brethren beforementioned are said to be as the
Jews were, and our ceremonies which have been abused in
the church of Rome, to be as the scandalous meats, from
which the gentiles are exhorted to abstain in the presence
of Jews for fear of averting them from Christian faith. There
fore, as charity did bind them to refrain from that for their
brethren's sake, which otherwise was lawful enough for
them ; so it bindeth us for our brethren's sake likewise to abo
lish such ceremonies, although we might lawfully else retain
them. But between these two cases there are great odds.
For neither are our weak brethren as the Jews, nor the cere
monies which we useas the meats which the gentiles used.
The Jews were known to be generally weak in that respect ;
whereas contrariwise the imbecility of ours is not common
unto so many, that we can take any such certain notice of
them. It is a chanceif here and there some one be found ;

XIV.XV

book iv. 345
and therefore, seeing we may presume men commonly other
wise, there is no necessity that our practice should frame it
self by that which the apostle doth prescribe to the gentiles. "bTiitT
Again, their use of meats was not like unto our ceremonies ; sect. 28.
that being a matter of private action in common life ; where
every man was free to order that which himself did ; but this
a public constitution for the ordering of the church : and
we are not to look that thechurch should change her public
laws and ordinances, made according to that which is judged
ordinarily and commonly fittest for the whole, although it
chance that for some particular men the same be found in
convenient, especially when there may be other remedy also
against the sores of particular inconveniences. In this case
therefore, where any private harm doth grow, we are not to
reject instruction, as being an unmeet plaster to apply unto
it ; neither can we say, that he which appointeth teachers for
the physicians in this kind of evil, is, " as if a man would t. c.
set one to watch a child all daylong lest he should hurt him- '• ¦"¦
self with a knife, whereas by taking away the knife from him, p'
the danger is avoided, and the service ofthe man better em
ployed." For a knife may be taken from a child, without
depriving them of the benefit thereof which have years and
discretion to use it. But the ceremonies which children do
abuse, if we remove quite and clean, as it is by some required
that we should : then are they not taken from children only,
but from others also : which is as though because children
may perhaps hurt themselves with knives, we should con
clude, that therefore the use of knives is to be taken quite
and clean even from men also. Those particular ceremonies
which they pretend to be so scandalous, we shall in the next
book have occasion more thoroughly to sift, where other
things also, traduced in the public duties ofthe church where
unto each of these appertaineth, are together with these to
be touched, and such reasons to be examined as have at any
time been brought either against the one or the other. In
the meanwhile, against the conveniency of curing such evils
by instruction, strange it is, that they should object the mul
titude of other necessary matters wherein preacbers may bet
ter bestow their time, than in giving men warning not to
abuse ceremonies.3 A wonder it is, that they should object
" It is not so convenient that the minister, having so many necessary points to be
stow his time in, should be driven to spend it in giving warning of not abusing them,
of which (although they were used to the best) there is no profit. T. C. 1. iii. p. 177.

346 ECCLESIASTICAL POLITY.
this, which have so many years together troubled the church
with quarrels concerning these things ; and are even to this
very hour so earnest in them, that if they write or speak pub
licly but five words, one of them is lightly about the danger
ous estate ofthe church of England, in respect of abused ce
remonies. How much happier had it been for this whole
church, if they which have raised contention therein, about
the abuse of rites and ceremonies, had considered in due time
that there is indeed store of matters fitter and better a great
deal for teachers to spend time and labour in ? It is through
their importunate and vehement asseverations more than
through any such experience which we have had of our own,
that we are enforced to think it possible for one or other, now
and then at leastwise, in the prime of the reformation of our
church, to have stumbled at some kind of ceremonies. Where
in, forasmuch as we are contented to take this upon their
credit, and to think it may be ; sith also, they farther pretend
the same to be so dangerous a snare to their souls that are
at any time taken therein ; they must give our teachers leave
for the saving of those souls (be they never so few), to inter
mingle sometime with other more necessary things, admoni
tion concerning these not unnecessary. Wherein they should
in reason more easily yield this leave, considering that here
unto we shall not need to use the hundredth part of that time,
which themselves think very needful to bestow in making
most bitter invectives against the ceremonies of the church.
Our cere- 13. But to come to the last point of all ; the church of
cepted CX" England is grievously charged with forgetfulness of her duty,
against, for which duty had been to frame herself unto the pattern of
churched, their example that went before her in the work of reformation.
reformed »«« For as the churches of Christ ought to be most unlike the
have cast ' synagogue of antichrist in their indifferent ceremonies ; so
out those they ought to be most like one unto another, and for pre-
which'we, servation of unity, to have as much as possible may be all
notwitb- the same ceremonies. And therefore St. Paul, to establish
then- exam- this order in the church of Corinth, that they should make
pie to the their gatherings for the poor upon the first day of the sab-
retain still, bath (which is our Sunday), allegeth this for a reason,b That
* T;£' '" '" he hadso ordained in other churches." Again. " As children of
p. loo. °
" 1 Cor. one Father, and servants of one family ; so all churches should
"'• 1> ¦ not only have one diet, in that they have one word, but also
wear, as it were, one livery in using the same ceremonies."

book iv. 347
Thirdly, " This rule did the great council of Nice follow," when
it ordained, that where certain at the feast of Pentecost did
pray kneeling, they should pray standing : the reason where
of is added, which is, That one custom ought to be kept
throughout all churches. It is true, that the diversity of
ceremonies ought not to cause the churches to dissent one
with another : but yet it maketh most to the avoiding of dis
sension, that there be amongst them a unity, not only in doc- •
trine, but also in ceremonies. And therefore our form of ser- t. C. 1. 1.
vice is to be amended, not only for that it cometh too near i'-182>183-
that of the papists, but also because it is so different from
.that ofthe reformed churches." Being asked to what churches
ours should conform itself, and why other reformed churches
should not as well frame themselves to ours, their answer is,
"That if there be any ceremonies which we have better than
others, they ought to frame themselves to us ; if they have
better than we, then we ought to frame ourselves to them :
if the ceremonies be alike commodious, the latter churches
should conform themselves to the first, as the younger
daughter to the elder. For as St. Paul in the members, Rom.
where all other things are equal, noteth it for a mark of ho- XT1,5, J%
nour above the rest, that one is called before another to the
gospel; so is it, for the same cause, amongst the churches.
And in this respect he pincheth the Corinths, that not being 1 Cor.
the first which received the gospel, yet they would have their *"' '
several manners from other churches. Moreover, where the
ceremonies are alike commodious, the fewer ought to con
form themselves unto the more. Forasmuch, therefore, as all
the churches (so far as they know which plead after this
manner) of our confession in doctrine, agree in the abroga
tion of divers things which we retain ; our church ought
either to shew that they have done evil, or else she is found
to be in fault that doth not conform herself in that, which she
cannot deny to be well abrogated." In this axiom, that pre
servation of peace and unity amongst Christian churches
should be by all good means procured, we join most willingly
and gladly with them. Neither deny we, but that, to the
avoiding of dissension, itavailethmuch, that there be amongst
them a unity as well in ceremonies as in doctrine. The
" The canon of that conncil which is here cited doth provide against kneeling at
prayer on Sundays, or for fifty days after Easter, on any day, and not at the feast of
Pentecost only. Can. 20.

348 ECCLESIASTICAL POLITY.
only doubt is, about the manner of their unity ; how far
churches are bound to be uniform in their ceremonies, and
what way they ought to take for that purpose. Touching
the one, the rule which they have set down is, that in ce
remonies indifferent, all churches ought to be one of them
unto another as like as possibly they may be. Which pos
sibly we cannot otherwise construe, than that it doth re
quire them to be, even as like as they may be without break
ing any positive ordinance of God.^ For the ceremonies
whereof we speak, being matter of positive law, they are in
different, if God have neither himself commanded nor forbid
den them, but left them unto the church's discretion : so that
if as great uniformity be required as is possible in these things,
seeing that the law of God forbiddeth not any one of them ;
it followeth, that from the greatest unto the least, they must
be in every Christian church the same, except mere impossi
bility of so having it be the hinderance. To us this opinion
seemeth over extreme and violent : we rather incline to think
it a just and reasonable cause for any church, the state where
of is free and independent, if in these things it differ from
other churches only for that it doth not judge it so fit and
expedient to be framed therein by the pattern of their exam
ple, as to be otherwise framed than they. That of Gregory
unto Leander, is a charitable speech, and a peaceable ; " In
una fide nil officit ecclesia? sancta? consuetudo diversa. —
Where the faith of the holy church is one, a difference in
customs ofthe church doth no harm." That of St. Augustine to
Cassulanus is somewhat particular, and toucheth what kind of
ceremonies they are, wherein one church may vary from the
example of another without hurt: " Let the faith of the whole
church, how wide soever it hath spread itself, be always
one, although the unity of belief be famous for variety of cer
tain ordinances, whereby that which is rightly believed suffer-
Sed.' eth no kind of let or impediment." Calvin goeth farther, " As
concerning rites in particular, let the sentence of Augustine
take place, which leaveth it free unto all churches to receive
their own custom. Yea, sometime it profiteth.and is expedient
that there be difference, lest men should think that religion
is tied to outward ceremonies. Always provided, that there
be not any emulation, nor that churches delighted with no
velty affect to have that which others have not." They which
grant it true, That the diversity of ceremonies in this kind

book iv. 349
.ought not to cause dissension in churches, must either ac
knowledge that they grant in effect nothing by these words ;
or, if any thing be granted, there must as much be yielded
unto, as we affirm against, their former strict assertion. For,
if churches be urged by way of duty, to take such ceremo
nies as they like not of, how can dissension be avoided? Will
they say, that there ought to be no dissension, because such
as are urged ought to like of that whereunto they are urged ?
If they say this, they say just nothing. For how should any
church like to be urged of duty by such as have no authority
or power over it, unto those things which being indifferent,
it is not of duty bound unto them ? Is it their meaning, that
there ought to be no dissension, because that which churches
are not bound unto, no man ought by way of duty to urge
upon them ; and if any man do, he standeth in the sight of
both God and men most justly blameable, as a needless dis
turber of the peace of Gnd's church, and an author of dis
sension ? In saying this, they both condemn their own prac
tice, when they press the church of England with so strict a
bond of duty in these things ; and they overthrow the ground
of their practice, which is, That there ought to be in all kind
of ceremonies uniformity, unless impossibility hinder it. For
proof whereof, it is not enough to allege what St. Paul
did about the matter of collections, or what noblemen do
in the liveries of their servants, or what the council of Nice
did for standing in time of prayer on certain days ; because,
though St. Paul did will them of the church of Corinth,"
every man to lay up somewhat by him upon the Sunday, and
to reserve it in store till himself did come thither to send it
to the church of Jerusalem for relief of the poor there ; sig
nifying withal, that he had taken the like order with the
churches of Galatia ; yet the reason which he yieldeth of
this order taken, both in the one place and the other, sheweth
the least part of his meaning to have been that whereunto
his words are writhed. " Concerning collection for the saints i Cor.
xvi 1.
(he meaneth them of Jerusalem), as I have given order to the
church of Galatia, so likewise do ye (saith the apostle) ; that
is, in every first day of the week, let each lay aside by him
self, and reserve according to that which God hath blessed
* And therefore St. Paul, to establish this order in the church of Corinth, that
they should make their gatherings for the poor upon the first day of the sabbath
(which is our Sunday), allegeth this for a reason, that he had so ordained in other
churches. T. C. 1. i. p. 133.

350 ECCLESIASTICAL POLITY.
him with; that when I come collections be not then to
make ; and that when I come, whom ye shall choose, them I
may forthwith send away by letters, to carry your beneficence
unto Jerusalem." Out of which words to conclude the duty
of uniformity throughout all churches, in all manner of in
different ceremonies, will be very hard, and therefore best to
give it over. But perhaps they are by so much the more
loath to forsake this argument, for that it hath, though no
thing else, yet the name of Scripture to give it some kind of
countenance more than the pretext of livery-coats afforded
them." For neither is it any man's duty to clothe all his
children or all his servants with one weed, nor theirs to
clothe themselves so, if it were left to their own judgments,
as these ceremonies are left of God to the judgment of the
church. And seeing churches are rather in this case like
divers families, than like divers servants of one family, be
cause every church, the state whereof is independent upon
any other, hath authority to appoint orders for itself in things
indifferent ; therefore of the two we may rather infer, That
as one family is not abridged of liberty to be clothed in friar's-
grey for that another doth wear clay-colour, so neither are
all churches bound to the self-same indifferent ceremonies
which it liketh sundry to use. As for that canon in the
council of Nice, let them but read it and weigh it well. The
ancient use of the church throughout all Christendom was,
for fifty days after Easter (which fifty days were called Pen
tecost, though most commonly the last day of them, which
is Whitsunday, be so called), in like sort on all the Sundays
throughout the whole year their manner was to stand at
prayer; whereupon their meetings unto that purpose on
those days had the name of Stations given them. Of which
custom Tertullian speaketh in this wise ; "It is not with us
thought fit either to fast on the Lord's day, or to pray kneel
ing. The same immunity from fasting and kneeling we keep
all the time which is between the feasts of Easter and Pen
tecost."1' This being therefore an order generally received in
the church ; when some began to be singular and different from
all others, and thatin a ceremony whicb was then judged very
* So that as ohildren of one Father, and servants of one master, he will have all
the churches, not only have one diet, in that they have one word, but also wear, as it
were, one livery, in using the same ceremonies. T. C. 1. iii. p. 133.
b This rule did the great council of Nice follow, &c. Die dominico et per omnem
Penlrcostem, nee de geniculis adorare, ct jejunium solvere, &c. De coro. militis.
T. C. I. i. p. 133.

book iv. 351
convenient for the whole church, even by the whole, those
few excepted which brake out of the common pale; the
council of Nice thought good to enclose them again with the
rest, by a law made in this sort : " Because there are certain
which will needs kneel at the time of prayer on the Lord's
day, and in the fifty days after Easter ; the holy synod judg
ing it meet, that a convenient custom be observed through
out all churches, hath decreed, That standing we make our
•prayers to the Lord." Whereby it plainly appeareth, that
in things indifferent, what the whole church doth think con
venient for the whole, the same if any part do wilfully vio
late, it may be reformed and inrailed again by that general
authority, whereunto each particular is subject; and that the
spirit of singularity in a few ought to give place unto public
judgment : this doth clearly enough appear, but not that all
Christian churches are bound in every indifferent ceremony
to be uniform ; because where the whole church hath not
tied the parts unto one and the same thing, they being there
in left each to their own choice, may either do as others do,
or else otherwise without any breach of duty at all. Concern
ing those indifferent things, wherein it hath been heretofore
thought good that all Christian churches should be uniform,
the way which they now conceive to bring this to pass was
then never thought on. For till now it hath been judged,
that seeing the law of God doth not prescribe all particular
ceremonies which the church of Christ may use, and in so
great variety of them as may be found out, it is not possible
that the law of nature and reason should direct all churches
unto the same things, each deliberating by itself what is
most convenient ; the way to establish the same things in
different throughout them all must needs be the judgment
of some judicial authority drawn into one only sentence,
which may be a rule for every particular to follow. And be
cause such authority over all churches, is too much to be
granted unto any one mortal man ; there yet remaineth that
which hath been always followed as the best, the safest, the
most sincere and reasonable way ; namely, the verdict ofthe
whole church orderly taken and set down in the assembly of
some general council. But to maintain, That all Christian
churches ought for unity's sake to be uniform in all ceremo
nies, and then to teach that the way of bringing this to pass,
must be by mutual imitation, so tbat where we have better

352 ECCLESIASTICAL POLITY-
ceremonies than others, they shall be bound to follow us,
and we them, where theirs are better; how should we think
it agreeable and consonant to reason ? For sith in things of
this nature, there is such variety of particular inducements,
whereby one church may be led to think that better, which
another church led by other inducements judgeth to be
worse (for example, the east church did think it better to
keep Easter-day after the manner of the Jews, the west
church better to do otherwise; the Greek church judgeth it.
worse to use unleavened bread in the eucharist, the Latin
church leavened ; one church esteemeth it not so good to re
ceive the eucharist sitting as standing, another church not so
good standing as sitting ; there being on the one side proba
ble motives, as well as on the other) : unless they add some
what else to define more certainly what ceremonies shall
stand for best in such sort, that all churches in the world
shall know them to be the best, and so know them that there
may not remain any question about this point, we are not a
whit the nearer for that they have hitherto said. They them
selves, although resolved in their own judgments what cere
monies are best, foreseeing that such as are addicted unto be
not all so clearly and so incomparably best, but others there
are, or may be at leastwise, when all things are well consi
dered, as good ; know not which way smoothly to rid their
hands of this matter, without providing some more certain
rule to be followed for establishment of uniformity in cere
monies, when there are divers kinds of equal goodness : and
therefore in this case they say, that the latter churches, and
the fewer, should conform themselves unto the elder, and
the more.a Hereupon they conclude, that forasmuch as all
the reformed churches (so far as they know) which are of our
confession in doctrine, have agreed already in the abrogation
of divers things which we retain ; our church ought either
to shew that they have done evil, or else she is found to be
in fault for not conforming herself to those churches, in that
which she cannot deny to be in them well abrogated. For
the authority of the first churches (and those they account
to be the first in this cause which were first reformed) they
bring the comparison of younger daughters conforming them-
" If the ceremonies be alike commodious, the latter ohurches should conform
themselves to the first, &c. And again, The fewer ought to conform themselves
unto the more. T. C I. iii. p. 183.

book iv. 353
selves in attire to the example of their eldest sisters ; where
in there is just as much strength of reason, as in the livery-
coats beforementioned. St. Paul, they say, noteth it for a
mark of special honour, that Epanetus was the first man in
all Achaia which did embrace the Christian faith ; after the Bom.
same sort, he toucheth it also as special pre-eminence of Ju
nius and Andronicus, that in Christianity they were his
ancients. The Corinthians he pincheth with this demand,
•" Hath the word of God gone from out of you, or hath it i_Cor.
lighted on you alone ?" But what of all this ? If any man
should think that alacrity and forwardness in good things
doth add nothing unto men's commendation ; the two former
speeches of St, Paul might lead him to reform his judgment.
In like sort, to take down the stomach of proud conceited
men, that glory as though they were able to set all others to
school, there can be nothing more fit than some such words
as the apostle's third sentence doth contain ; wherein he
teacheth the church of Corinth to know, that there was no
such great odds between them and the rest of their brethren,
that they should think themselves to be gold, and the rest
to be but copper. He therefore useth speech unto them
to this effect : " Men instructed in the knowledge of Jesus
Christ there both were before you, and are besides you in the
world ; ye neither are the fountain from which first, nor yet
the river into which alone, the word hath flowed." But al
though as Epsenetus was the first man in all Achaia, so Co
rinth had been the first church in the whole world, that re
ceived Christ ; the apostles doth not shew, that in any kind
of things indifferent whatsoever this should have made their
example a law unto all others. Indeed, the example of sun
dry churches for approbation of one thing doth sway much ;
but yet still as having, the force of an example only, and not
of a law. They are effectual to move any church, unless
some greater thing do hinder ; but they bind none, no, not
though they be many, saving only when they are the major
part of a general assembly, and then their voices, being more
in number, must oversway their judgments who are fewer,
because in such cases the greater half is the whole. But as
they stand out single, each of them by itself, their number
can purchase them no such authority, that the rest of the
churches being fewer should be therefore bound to follow
them, and to relinquish as good ceremonies as theirs for
vol. i. 2 a

354 ECCLESIASTICAL POLITY.
theirs. Whereas, therefore, it is concluded out of these so
weak premises, that the retaining of divers things in the
church of England, which other reformed churches have cast
out, must needs argue that we do not well, unless we can
shew that they have done ill ;a what needed this wrest to
draw out from us an accusation of foreign churches ? It
is not proved as yet, that if they have done well, our duty
is to follow them ; and to forsake our own course, because it
differeth from theirs,' although indeed it be as well for us ¦
every way, as theirs for them. And if the proofs alleged for
confirmation hereof had been sound, yet seeing they lead no
farther than only to shew, that where we can have no better
ceremonies, theirs must be taken ; as they cannot with mo
desty think themselves to have found out absolutely the best
which the wit of men may devise ; so, liking their own some
what better than other men's, even because they are their
own, they must in equity allow us to be like unto them in
this affection : which if they do, they ease us of that un-
courteous burden, whereby we are charged, either to con
demn them, or else to follow them. They grant we need not
follow them if our own ways already be better. And if our
own be but equal, the law of common indulgence alloweth
us to think them, at the least, half a thought better because
they are our own ; which we may very well do, and never
draw any indictment at all against theirs, but think com-
mendably even of them also.
A deciara- 14. To leave reformed churches therefore, and their actions*
tion of the for njm ^0 ju(-ige 0f [n whose sight they are as they are ; and
proceed- j o o J J 7
ings ofthe our desire is, that they may even in his sight be found such,
En" Uindf as we ougbt to endeavour by all means that our own may
for esta- likewise be : somewhat we are enforced to speak by way of
oftoingsas simple declaration concerning the proceedings of the church
they are. of England in these affairs, to the end that men whose minds
are free from those partial constructions, whereby the only
name of difference from some other churches is thought
cause sufficient to condemn ours, may the better discern
whether that we have done be reasonable, yea or no. The
church of England being to alter her received laws concern
ing such orders, rites and ceremonies, as had been in former
a Our church ought either to shew that they have done evil, or else she is found
to be in fault, that doth not conform herself in that which she cannot deny to be well
abrogated. T. C I. iii. p. 183.

book iv. 355
times a hinderance unto piety and religious service of God,
was to enter into consideration first, that the change of laws,
especially concerning matter of religion, must be warily pro
ceeded in. Laws, as all other things human, are many times
full of imperfection ; and that which is supposed behoveful
unto men, proveth oftentimes most pernicious. The wisdom
which is learned by tract of time, findeth the laws that have
been in former ages established, needful in latter to be abro
gated. Besides, that which sometime is expedient doth not
always so continue ; and the number of needless laws una
bolished doth weaken the force of them that are necessary.
But true withal it is, that alteration, though it be from worse
to better, hath in it inconveniences, and those weighty ; un
less it be in such laws as have been made upon special occa
sions, which occasions ceasing, laws of that kind do abrogate
themselves. But when we abrogate a law, as being ill made,
the whole cause for which it was made still remaining, do
we not herein revoke our very own deed, and upbraid our
selves with folly, yea, all that were makers of it, with over
sight and with error ? Farther, if it be a law which the cus
tom and continual practice of many ages or years hath con
firmed in the minds of men ; to alter it must needs be trou
blesome and scandalous. It amazeth them, it causeth them
to stand in doubt whether any thing be, in itself, by nature,
either good or evil ; and not all things rather such as men at
this or that time agree to account of them, when they behold
even those things disproved, disannulled, rejected, which use
had made in a manner natural. What have we to induce
men unto the willing obedience and observation of laws, but
the weight of so many men's judgments as have with delibe
rate advice assented thereunto ; the weight of that long ex
perience which the world hath had thereof with consent and
good liking r So that to change any such law, must needs
with the common sort impair and weaken the force of those
grounds whereby all laws are made effectual. Notwithstand
ing, we do not deny alteration of laws to be sometimes a
thing necessary ; as when they are unnatural, or impious, or
otherwise hurtful unto the public community of men, and
against that good for which human societies were instituted.
When the apostles of our Lord and Saviour were ordained to
alter the laws of heathenish religion received throughout the
whole world, chosen, I grant, they were (Paul excepted), the
2 a2

356 ECCLESIASTICAL POLITY.
rest ignorant, poor, simple, unschooled altogether, and un
lettered men ; howbeit, extraordinarily endued with ghostly
wisdom from above, before they ever undertook this enter
prise ; yea, their authority confirmed by miracle, to the end
it might plainly appear that they were the Lord's ambassadors,
unto whose sovereign power for all flesh to stoop, for all the
kingdoms of the earth to yield themselves willingly conform
able in whatsoever should be required, it was their duty. In
this case, therefore, their oppositions in maintenance of pub
lic superstition against apostolic endeavours, as that they
might not condemn the ways of their ancient predecessors,
that they must keep religiones traditas, the rights which from
age to age had descended, that the ceremonies of religion
had been ever accounted by so much holier as elder ; these
and the like allegations, in this case, were vain and frivolous.
Not to stay longer, therefore, in speech concerning this point,
we will conclude, that as the change of such laws as have
been specified is necessary, so the evidence that they are
such must be great. If we have neither voice from heaven
that so pronounceth of them; neither sentence of men ground
ed upon such manifest and clear proof, that they in whose
hands it is to alter them, may likewise infallibly even in heart
and conscience judge them so ; upon necessity to urge alter
ation, is to trouble and disturb without necessity. As for
arbitrary alterations, when laws of themselves not simply bad
or unmeet, are changed for better and more expedient, if the
benefit of that which is newly better devised be but small,
sith the custom of easiness to alter and change is so evil, no
doubt, but to bear a tolerable sore, is better than to venture
on a dangerous remedy : which being generally thought
upon as a matter that touched nearly their whole enterprise,
whereas change was notwithstanding concluded necessary in
regard of the great hurt which the church did receive by a
number of things then in use, whereupon a great deal of that
which had been was now to be taken away and removed out
of the church ; yet sith there are divers ways of abrogating
things established, they saw it best to cut off presently such
things as might in that sort be extinguished without danger,
leaving the rest to be abolished by disusage through tract of
time. And as this was done for the manner of abrogation ;
so touching the stint or measure thereof, rites and ceremonies
and other external things of like nature being hurtful unto

book iv. 357
the church, either in respect of their quality, or in regard of
their number ; in the former, there could be no doubt or dif
ficulty what should be done ; their deliberation in the latter
was more hard. And, therefore, inasmuch as they did resolve
to remove only such things of that kind as the church might
best spare, retaining the residue ; their whole counsel is in
this point utterly condemned, as having either proceeded
from the blindness of those times, or from negligence, or
¦""from desire of honour and glory, or from an erroneous opi
nion, that such things might be tolerated for awhile ; or if
it did proceed (as they which would seem most favourable,
are content to think it possible) from a purpose, "partly" the
easilier to draw papists unto the gospel (by keeping so many
orders still the same with theirs), and partly to redeem peace
thereby, the breach whereof they might fear would ensue upon
more thorough alteration;" or howsoever it came to pass,
the thing they did is judged evil. But such is the lot of all
that deal in public affairs, whether of church or common
wealth, that which men list to surmise of their doings, be it
good or ill, they must beforehand patiently arm their minds
to endure. Wherefore, to let go private surmises, whereby
the thing in itself is not made either better or worse ; if just
and allowable reasons might lead them to do as they did,
then are all these censures frustrate. Touching ceremonies,
harmless therefore in themselves, and hurtful only in respect
of number, was it amiss to decree, that those things which
were least needful and newliest come, should be the first that
were taken away ; as in the abrogating of a number of saints'
days, and of other the like customs, it appeareth they did, till
afterward the Form of Common Prayer being perfected, arti
cles of sound religion and discipline agreed upon, catechisms
framed for the needful instruction of youth, churches purged
of things that indeed were burdensome to the people, or to the
simple offensive and scandalous, all was brought at the length
unto that wherein now we stand? Or was it amiss, that having
this way eased the church, as they thought of superfluity, they
went on till they had plucked up even those things also which
had taken a great deal stronger and deeper root, those things,
which to abrogate without constraint of manifest harm thereby
* It may well be, their purpose was by that temper of popish ceremonies with the
gospel, partly the easilier to draw the papists to the gospel, 850. partly to redeem
peace thereby. T. C 1. ii. p. 39.

358 ECCLESIASTICAL POLITY.
arising, had been to alter unnecessarily (in their judgments)
the ancient-received custom ofthe whole church, the universal
practice of the people of God, and those very decrees of our
fathers, which were not only set down by agreement of gene1-
ral councils, but had accordingly been put in ure, and so
continued in use till that very time present ? True it is, that
neither councils nor customs, be they never so ancient and
so general, can let the church from taking away that thing
which is hurtful to be retained. Where things have been in--
stituted, which being convenient and good at the first, do af
terward in process of time wax otherwise, we make no doubt
but they may be altered, yea, though councils or customs ge
neral have received them. And, therefore, it is but a needless
T. c. kind of opposition which they make, who thus dispute, " If in
' _ g1^ those things which are not expressed in the Scripture, that
is to be observed of the churcb, which is the custom of the
people of God, and decree of our forefathers ; then how can
these things at any time be varied, which heretofore have
been once ordained in such sort ? Whereto we say, that
things so ordained are to be kept, howbeit not necessarily,
any longer than till there grow some urgent cause to ordain
the contrary. For there is not any positive law of men, whe
ther it be general or particular, received by formal express
consent, as in councils ; or by secret approbation, as in cus
tom it cometh to pass ; but the same may be taken away if
occasion serve : even as we all know, that many things ge
nerally kept heretofore, are now in like sort generally unkept
and abolished every where ; notwithstanding till such things
August ^e Polished, what exception can there be taken against the
Epist. judgment of St. Augustine, who saith," that of things harm-
118, less, whatsoever there is which the whole church doth observe
throughout the world, to argue for any man's immunity from
observing the same, it were a point of most insolent madness ?"
And, surely, odious itmust needs have been for one Christian
church to abolish that which all had received and held for
the space of many ages, and that without any detriment unto
religion so manifest and so great, as might in the eyes of
impartial men appear sufficient to clear them from all blame
of rash and inconsiderate proceeding, if in fervour of zeal they
had removed such things. Whereas contrariwise, so reason
able moderation herein used, hath freed us from being de
servedly subject unto that bitter kind of obloquy, whereby

book iv. 359
as the church of Rome doth under the colour of love towards
those things which be harmless, maintain extremely most
hurtful corruptions ; so we peradventure might be upbraided,
that under colour of hatred towards those things that are
corrupt, we are on the other side as extreme even against
most harmless ordinances ; and as they are obstinate to re
tain that, which no man of any conscience is able well to de
fend, so we might be reckoned fierce and violent to tear
¦«away that, which if our own mouths did condemn, our con
sciences would storm and repine thereat. The Romans hav
ing banished Tarquinius the Proud, and taken a solemn oath
that they never would permit any man more to reign, could
not herewith content themselves, or think that tyranny was
thoroughly extinguished, till they had driven one of their
consuls to depart the city, against whom they found not in
the world what to object, saving only that his name was
Tarquin, and that the commonwealth could not seem to have
recovered perfect freedom as long as a man of so dangerous
a name was left remaining. For the church of England to
have done the like, in casting out papal tyranny and super
stition, to have shewed greater willingness of accepting the
very ceremonies of the Turk,3 Christ's professed eDemy, than
of the most indifferent things which the church of Rome
approveth ; to have left not so much as the names which the
church of Rome doth give unto things innocent ; to have
rejected whatsoever that church doth make account of, be it
never so harmless in itself, and of never so ancient continu
ance, without any other crime to charge it with, than only
that it hath been the hap thereof to be used by the church of
Rome, and not to be commanded in the word of God : this
kind of proceeding might haply have pleased some few men
who having begun such a course themselves, must needs be
glad to see their example followed by us. But the Almighty
which giveth wisdom, and inspireth with right understand
ing whomsoever it pleaseth him, he foreseeing that which
man's wit had never been able to reach unto ; namely, what
tragedies the attempt of so extreme alteration would raise in
some parts of the Christian world, did for the endless good of
his church (as we cannot choose but interpret it) use the bri
dle of his provident restraining hand to stay those eager af-
* For indeed it were more safe for us to conform our indifferent ceremonies to
the Turks which are far off, Iban lo the papists which are so near. T. C 1. i. p. 131.

360 ECCLESIASTICAL POLITY.
fections in some, and to settle their resolution upon a course
more calm and moderate : lest as in other most ample and
heretofore most flourishing .dominions it hath since fallen
out ; so likewise, if in ours it had come to pass, that the ad
verse part being enraged, and betaking itself to such practices
as men are commonly wont to embrace when they behold
things brought to desperate extremities, and no hope left to
see any other end. than only the. utter oppression and clean
extinguishment of one side; by this means Christendoms—
flaming in all parts of greatest importance at once, they all had
wanted that comfort and mutual relief, whereby they are now
for the time sustained (and not the least by this our church
which they so much impeach) till mutual combustions, blood
sheds, and wastes (because no other inducements will serve),
may enforce them through very faintness, after the experi
ence of so endless miseries, to enter on all sides at the length
into some such consultation as may tend to the best re-estab
lishment of the whole church of Jesus Christ. To the sin
gular good whereof, it cannot but serve as a profitable direc
tion, to teach men what is most likely to prove available, when
they shall quietly consider the trial that hath been thus long
had of both kinds of reformation : as well this moderate
kind which the church of England hath taken, as that other
more extreme and rigorous, which certain churches elsewhere
have better liked. In the meanwhile it may be, that sus
pense of judgment and exercise of charity were safer and
seemlier for Christian men, than the hot pursuit of these con
troversies, wherein they that are more fervent to dispute be
not always the most able to determine. But who are on his
side, and who against him, our Lord in his good time shall
reveal. And sith thus far we have proceeded in opening the
things that have been done, let not the principal doers them
selves be forgotten. When the ruins ofthe house of God (that
house which consisting of religious souls, is most immediately
the precious temple of the Holy Ghost) were become not in
his sight alone, but in the eyes of the whole world so exceed
ing great, that very superstition began even to feel itself
too far grown ; the first that with us made way to repair the
decays thereof, by beheading superstition, was King Henry
the Eighth ; the son and successor of which famous king, as
we know, was Edward the saint : in whom (for so by the
event we may gather) it pleased God righteous and just to

i-"*

BOOK IV. 361
let England see, what a blessing sin and iniquity would not
suffer it to enjoy. Howbeit, that which the wise man hath
said concerning Enoch (whose days were, though many in
respect of ours, yet scarce as three to nine in comparison
of theirs with whom he lived), the same to that admirable
child most worthily may be applied, " Though he departed
this world soon, yet fulfilled he much time." But what en
sued ? that work which the one in such sort had begun; and
other so far proceeded in, was in short space so over
thrown, as if almost it had never been : till such time as that
God, whose property is to shew his mercies then greatest
when they are nearest to be utterly despaired of, caused in
the depth of discomfort and darkness a most glorious star to
arise, and on her head settled the crown : whom himself had
kept as a lamb from the slaughter of those bloody times, that
the experience of his goodness in her own deliverance, might
cause her merciful disposition to take so much the more de
light in saving others whom the like necessity should press.
What in this behalf hath been done towards nations abroad,
the parts of Christendom most afflicted can best testify.
That which especially concerneth ourselves in the present
matter we treat of is, the state of reformed religion, a thing
at her coming to the crown, even raised, as it were, by mira
cle from the dead ; a thing which we so little hoped to see,
that even they which beheld it done, scarcely believed their
own senses at the first beholding. Yet being then brought
to pass, thus many years it hath continued standing by no
other worldly mean, but that one only hand which erected it;
that hand, which" as no kind of imminent danger could cause
at the first to withhold itself, so neither have the practices, so
many, so bloody, following since, been ever able to make
weary. Nor can we say in this case so justly, that Aaron and
Hur, the ecclesiastical and civil states, have sustained the
hand which did lift itself to heaven for them ; as that hea
ven itself hath by this hand sustained them, no aid or help
having thereunto been ministered for performance ofthe work
of reformation, other than such kind of help or aid as the an
gel in the prophet Zechariah speaketh of, saying, " Neither
by an army, nor strength, but by my Spirit, saith the Lord of
hosts." Which grace and favour of Divine assistance, having
not in one thing or two shewed itself, nor for some few days
or years appeared, but in such sort so long continued, our

362 ECCLESIASTICAL POLITY.
manifold sins and transgressions striving to the contrary;
what can we less thereupon conclude, than that God would
at leastwise by tract of time teach the world, that the thing
which he blesseth, defendeth, keepeth so strangely, cannot
choose but be of him ? Wherefore, if any refuse to believe
us disputing for the verity of religion established, let them
believe God himself thus miraculously working for it, and
wish life, even for ever and ever, unto that glorious and sa
cred instrument whereby he worketh.

END OF VOL. I.

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