V. But against this it may be objected, and is, That the Fathers do nothing more usually in their books, than draw arguments from the Scripture negatively in reproof of that which is evil; “Scriptures teach it not, avoid it therefore:” these disputes with the Fathers are ordinary, neither is it hard to shew that the Prophets themselves have so reasoned. Which arguments being sound and good, it should seem that it cannot be unsound or evil to hold still the same assertion against which hitherto we have disputed. For if it stand with reason thus to argue, “such a thing is not taught us in Scripture, therefore we may not receive or allow it;” how should it seem unreasonable to think, that whatsoever we may lawfully do, the Scripture by commanding it must make it lawful? But how far such arguments do reach, it shall the better appear by considering the matter wherein they have been urged.
First therefore this we constantly deny, that of so many testimonies as they are able to produce for the strength of negative arguments, any one doth generally (which is the point in question) condemn either all opinions as false, or all actions as unlawful, which the Scripture teacheth us not. The most that can be collected out of them is 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 argument prove this kind of negative argument strong, by force whereof all things are denied which Scripture affirmeth not, or all things which Scripture prescribeth not condemned? The question between us is concerning matter of action, what things are lawful or unlawful for men to do. The sentences 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 sciences as are otherwise learned than in Holy Scripture, notwithstanding the manifest speeches of ancient Catholic Fathers, which seem to close up within the bosom thereof all manner 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 speculation 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.
St. Augustine hath said1, “Whether it be question of Christ, or whether it be question of his Church, or of what thing soever the question be; I say not, if we, but if an angel from heaven shall tell us any thing beside that you have received in the Scripture under the Law and the Gospel, let him be accursed2.” In like sort Tertullian3, “We may not give ourselves 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 received 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 of uttering the words will easily acknowledge, even the selfsame 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. Jerome4 after the selfsame manner dispute, “We believe it not, because we read it not?” Yea, “We ought not so much as to know the things which the Book of the Law containeth not,” saith St. Hilary. Shall we hereupon then conclude, that we may not take knowledge of or give credit unto any thing, which sense or experience or report or art doth propose, unless we 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 Scripture; this did the ancient Fathers evermore think unlawful, impious, execrable. And thus, as their speeches were meant, so by us they must be restrained.