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 reverendly esteemed. I therefore leave it to themselves to consider, whether they have in this first point overshot themselves, or not; which, God doth know, is quickly done, even when our meaning is most sincere, as I am verily persuaded, theirs in this case was.

I shall give one more extract, taken from the third book, in which he combats another fundamental position of the Puritans; "that in Scripture there must be of necessity contained a form of church polity, the laws whereof may in no wise be altered.”

The last refuge in maintaining this position, is thus to construe it: Nothing ought to be established in the church, but that which is commanded in the word of God; that is to say, all church orders must be grounded upon the word of God, in such sort grounded upon the word, not, that being found out by some star, or light of reason, or learning, or other help,

they may be received, so they be not against the word of God, but according at leastwise unto the general rules of Scripture, they must be made. Which is in effect as much as to say, "We know not what to say well in defence of this position: and therefore least we should say it is false, there is no remedy but to say, that in some sense or other it may be true, if we could tell how." First, that Scholy had need of a very favourable reader, and a tractable, that should think it plain construction, when to be commanded in the word and grounded upon the word, are made all one. If when a man may live in the state of matrimony, seeking that good thereby which nature principally desireth, he make rather choice of a contrary life, in regard to St. Paul's judgment, that which he doth is manifestly grounded upon the word of God, yet not commanded in his word, because without breach of any commandment, he may do otherwise. Secondly, whereas no man, in justice and reason, can be reproved for those actions which are framed according unto that known will of God, whereby they are to be judged, and the will of God which we are to judge our actions by, no sound divine in the world ever denied, to be in part made manifest even by the light of nature, and not by Scripture alone: if the church being directed by the former of these two (which God hath given, who 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 findeth not repugnant to any word or syllable of Holy Scripture; who shall warrant our presumptuous boldness, controuling 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 learning, and all other such like helps, begin. neth 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 things concerning our duty any way towards him, but be esteemed as that star in the revelation, called Wormwood; which being fallen from Heaven, maketh rivers and waters in which it falleth, so bitter, that men tasting them die thereof. A number there are, who think they cannot admire as they ought, the power and authority of the word of God, if in things divine, they should attribute any force to man's reason. For which cause they

never use reason so Their usual and comeffect. First, "the

willingly as to disgrace reason. mon discourses are unto this natural man perceiveth not the things of the spirit of God: for they are foolishness unto him, neither can he know them, because they are spiritually discerned." &c. &c. By these and the like disputes, an opinion hath spread itself very far in the world; as if the way 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.

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, 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 God to offer him sacrifice, to pour out supplications 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 of the 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 capable thereof but only men; nor men till such time as they come unto ripe and full ability to work by reasonable understanding? 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 attained unto, without the help

Judge you of that

In vain it were to

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of natural discourse and reason? which I speak, saith the apostle. 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 also we believe, knowing by reason, that the Scripture is the word of God. The thing we have handled according 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 endeavoured to make it appear, how in the nature of reason itself, there is no impediment, but that the self-same spirit which revealeth the things that God hath set down in his 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.

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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 of the Gospel, and God being the author of the whole Gospel, as well of dis