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things belonging to faith and manners, nor in things conducing to the
same; I would also see how this agreeth with that other position, namely,
that it is in the power of the church to define what things do conduce to
faith, piety and charity.

3. What means he by his application of order to public, and decency to
private actions, as if the Apostle did not require both these in the
public words of God's service performed in the church?

4. Whereas he saith that such things as conduce to faith and manners do
depend upon the circumstances, and so could not be particularly defined in
the word, either he speaks of those things as they are defined in the
general, or as they are defined in the particular. Not the first; for as
they are defined in the general, they cannot depend upon changeable
circumstances, and that because, according to his own tenet, the word
defines them in the general, and this definition of the word is most
certain and constant, neither can any change happen unto it. Wherefore
(without doubt) he must pronounce this of the definition of such things in
the particular. Now, to say that things conducing to faith and manners, as
they are particularly defined, do depend upon circumstances, is as much as
to say that circumstances depend upon circumstances. For things conducing
to faith and manners, which the church hath power to determine
particularly, what are they other than circumstances? Surely he who taketh
not Camero's judgment to be, that the church hath power to determine
somewhat more than the circumstances (and by consequence a part of the
substance) of God's worship, shall give no sense to his words. Yet, if one
would take his meaning so, I see not how he can be saved from
contradicting himself; forasmuch as he holdeth that such things as pertain
to faith and manners are particularly defined in the word. To say no more,
I smell such things in Camero's opinion as can neither stand with reason
nor with himself.

5. God's word doth not only define things pertaining to faith and manners,
but also things conducing to the same, and that not only generally, but in
some respects, and sometimes, particularly. And we take for example his
own instance of fasting. For the Scripture defineth very many occasions of
fasting; Ezra viii. 21; 2 Chron. xx.; Jonah iii.; Joel ii.; Acts xiii. 3;
Josh. vii. 6; Judg. xx. 16; Esth. iv. 16; Ezra ix. x.; Zech. vii. From
which places we gather that the Scripture defineth f