III. The mixture of those things by speech which by nature are divided, is the mother of all error. To take away therefore that error which confusion breedeth, distinction is requisite. Rightly to distinguish is by conceit of mind to sever things different in nature, and to discern wherein they differ. So that if we imagine a difference where there is none, because we distinguish where we should not, it may not be denied that we misdistinguish. The only trial whether we do so, yea or no, dependeth upon comparison between our conceit and the nature of things conceived.
Touching matters belonging unto the Church of Christ this we conceive, 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 concern the actions of men. Articles about the Trinity are matters of mere faith, and must be believed. Precepts concerning 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 understanding, I somewhat marvel that they especially should think it absurd to oppose Church-government, a plain matter of action, unto matters of faith, who know that themselves divide the Gospel into Doctrine and Discipline1. 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 matter 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 requisite for man’s salvation, nor so easily as to make the way plain and expedite enough that many may come to the knowledge 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 whatsoever 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, whatsoever there is whereof it may truly be said, “This not to believe 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 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 altering only the uppermost face thereof; which be it laid with gravel, or set with grass, or paved with stone, remaineth still the same path; in such things because discretion may teach the Church what is convenient, we hold not the Church further tied herein unto Scripture, than that against Scripture nothing be admitted in the Church, lest that path which ought always to be kept even, do thereby come to be overgrown with brambles and thorns.
If this be unsound, wherein doth the point of unsoundness lie? It is 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 matters of the law2.” Is it then in that we account ceremonies, (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 actions,) is it an oversight that we reckon these things and matters3 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 garments 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”4? Is dainty fare a thing necessary to the sustenance, or to the clothing of the 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 living be able to make those comparisons true, holding that distinction untrue, which putteth a difference between things of external regiment in the Church and things necessary unto salvation?
← Whether it be necessary that some particular · Contents · That we do not take from Scripture any thing →
Footnotes
-
T. C. l. 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? [See also lib. i. p. 32.] ↩
-
Matt. xxiii. 23. ↩
-
The government of the Church of Christ granted by Fenner himself to be thought a matter of great moment, yet not of the substance of religion. Against D. Bridges, pag. 121: if it be Fenner which was the author of that book. [“A Defence of the Ecclesiastical Discipline ordayned of God to be used in His Church, against a Reply of Maister Bridges to ‘a briefe and plain Declaration’ of it, which was printed an. 1584.” 4°. 1588, p. 120, 121. “Our Saviour is sayde with charge and commaundement that they should be observed, to have delivered to His Disciples such things, as for the space of fourtie days He declared unto them concerning his kingdome. A part whereof (it hathe bin alreadie shewed) must needes be understoode to have bin of the government of His Church, which necessarilie dependeth on His kingdome.”] ↩
-
[“Mirum videri debet … … doctrina evangelica tanquam bona valetudine contentos, de disciplina, qua eandem tueantur, ac vires simul et colorem acquirant, non esse solicitos.” Eccl. Disc. fol. 2. “Medicis contenta, qui salutem procurassent, aliptas ad colorem et vires acquirendas non adhibuit.” fol. 3.] ↩