lesse good was not preferred before a greater that wilfully which caÌ„not be done without the singular disgrace of nature the vtter disturbance of that diuine order wherby the preeminence of chiefest acceptation is by the best things worthily chalenged There is not that good which coÌ„cerneth vs but it hath euidence â—nough for it selfe if reason were diligent to search it out Through neglect thereof abused we are with the shew of that which is not somtimes the subtilty of Satan inueagling vs as it did Eue sometimes the hastinesse of our wils preuenting the more considerate aduice of fouÌ„d reasoÌ„ as in the Apostles wheÌ„ they no sooner saw what they liked not but they forthwith were desirous of fit froÌ„ heauen sometimes the very custome of euil making the hart obdurate against whatsoeuer instructions to the coÌ„trary as in theÌ„ ouer whoÌ„ our Sauior spake weeping O IerusaleÌ„ how often thou wouldst not Still therfore that wherwâ—th we stand blameable can no way excuse it is In doing euill we prefer a lesse good before a greater the greatnes whereof is by reasoÌ„ inuestigable may be known The search of knowledge is a thing painful the painfulnes of knowledge is that which maketh the will so hardly inclinable thereunto The root hereof diuine maledictioÌ„ wherby the instrumeÌ„ts being weakned wherwithall the soule especially in reasoning doth worke it preferreth rest in ignorance before wearisome labour to know For a spurre of diligence therefore we haue a naturall thirst after knowledge ingrafted in vs. But by reason of that originall weaknesse in the instruments without which the vnderstanding part is not able in this world by discourse to worke the very conceipt of painefulnesse is as a bridle to stay vs. For which cause the Apostle who knew right well that the wearines of the flesh is an heauy clog to the will striketh mightily vpon this key Awake thou that sleepest Cast off all which presseth downe Watch Labour striue to go forward and to grow in knowledge 8 Wherefore to returne to our former intent of discouering the naturall way whereby rules haue bene found out concerning that goodnes wherewith the wil of man ought to be moued in humaine actions As euery thing naturally and necessarily doth desire the vtmost good and greatest perfection whereof nature hath made it capable euen so man Our felicitie therefore being the obiect and accomplishment of our desire we cannot choose but wish and couet it All particular things which are subiect vnto action the will doth so farre foorth incline vnto as reason iudgeth them the better for vs and consequently the more auaileable to our blisse If reason erre we fall into euill and are so farre forth depriued of the generall perfection we seeke Seeing therefore that for the framing of mens actions the knowledge of good from euill is necessarie it onely 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 euill by For he that knoweth what is straight doth euen thereby discerne what is crooked because the absence of straightnesse in bodies capable thereof is crookednesse Goodnesse in actions is like vnto straitnesse wherfore that which is done well we terme right For as the straight way is most acceptable to him that trauaileth because by it he commeth soonest to his iourneys end so in action that which doth lye the euenest betweene vs and the end we desire must needes be the fittest for our vse Besides which fitnes for vse there is also in rectitude beauty as contrariwise in obliquity deformity And that which is good in the actions of men doth not onely delight as profitable but as amiable also In which consideration the Grecians most diuinely haue giuen to the actiue perfection of men a name expressing both beauty and goodnesse because goodnesse in ordinary speech is for the most part applied onely to that which is beneficiall But we in the name of goodnesse do here imploy both And of discerning goodnes there are but these two wayes the one the knowledge of the causes whereby it is made such the other the obseruation of those signes and tokens which being annexed alwaies vnto goodnes argue that where they are found there also goodnes is although we know not the cause by force whereof it is there The former of these is the most sure infallible way but so hard that all shunne it and had rather walke as men do in the darke by hap hazard then tread so long and intricate mazes for knowledge sake As therefore Physitians are many times forced to leaue such methods of curing as themselues know to be the fittest and being ouerruled by their patients impatiency are fame to try the best they can in taking that way of cure which the cured will yeeld vnto in like sort coÌ„sidering how the case doth staÌ„d with this present age full of tongue weake of braine behold we yeeld to the streame thereof into the causes of goodnes we will not make any curious or deepe inquiry to touch them now then it shal be sufficient when they are so neere at hand that easily they may be conceiued without any farre remoued discourse that way we are contented to proue which being the worse in it selfe is notwithstanding now by reason of common imbecillity the fitter likelier to be brookt Signes and tokens to know good by are of sundry kinds some more certaine and some lesse The most certaine token of euident goodnesse is if the generall perswasion of all men do so account it And therefore a common receiued error is neuer vtterly ouerthrowne till such time as we go from signes vnto causes and shew some manifest root or fountaine thereof common vnto all whereby it may clearly appeare how it hath come to passe that so many haue bene ouerseene In which case surmises and sleight probabilities will not serue because the vniuersall consent of men is the perfectest and strongest in this kind which comprehendeth onely the signes and tokens of goodnesse Things casuall do varie and that which a man doth but chaunce to thinke well of cannot still haue the like hap Wherefore although we know not the cause yet thus much we may know that some necessary cause there is whensoeuer the iudgements of all men generally or for the most part run one the same way especially in matters of naturall discourse For of things necessarily naturally done there is no more affirmed but this They keepe either alwaies or for the most part one tenure The generall and perpetuall voyce of men is as the sentence of God himselfe For that which all men haue at all times learned nature her selfe must needes haue taught and God being the author of nature her voyce is but his instrument By her from him we receiue whatsoeuer in such sort we learne Infinite duties there are the goodnes
wherof is by this rule sufficiently manifested although we had no other warrant besides to approue them The Apostle S. Paul hauing speech coÌ„cerning the Heathen saith of theÌ„ They are a law vnto theÌ„selues His meaning is that by force of the light of reasoÌ„ wherewith God illuminateth euery one which cometh into the world meÌ„ being inabled to know truth from falshood and good from euill do thereby learne in many things what the will of God is which will himselfe not reuealing by any extraordinary meanes vnto them but they by naturall discourse attaining the knowledge thereof seeme the makers of those lawes which indeed are his and they but onely the finders of them out A law therefore generally taken is a directiue rule vnto goodnesse of operation The rule of diuine operations outward is the definitiue appointmeÌ„t of Gods owne wisedome set downe within himselfe The rule of naturall agents that worke by simple necessity is the determination of the wisedome of God known to God himselfe the principall director of them but not vnto them that are directed to execute the same The rule of naturall agents which worke after a sort of their owne accord as the beasts do is the iudgement of common sense or phancy concerning the sensible goodnes of those obiects wherwith they are moued The rule of ghostly or immateriall natures as spirits Angels is their intuitiue intellectual iudgement concerning the amiable beauty high goodnes of that obiect which with vnspeakeable ioy and delight doth set them on worke The rule of voluntary agents on earth is the sentence that reason giueth coÌ„cerning the goodnes of those things which they are to do And the sentences which reason giueth are some more some lesse general before it come to define in particular actioÌ„s what is good The maine principles of reason are in theÌ„selues apparent For to make nothing euideÌ„t of it selfe vnto maÌ„s vnderstaÌ„ding were to take away al possibility of knowing any thing And herein that of Theophrasâ—us is true They that seeke a reason of all things do vtterly ouerthrow reason In euery kind of knowledge some such grounds there are as that being proposed the mind doth presently embrace them as free from all possibilitie of error cleare and manifest without proofe In which kind axiomes or principles more generall are such as this That the greater good is to be chosen before the lesse If therefore it should be demanded what reason there is why the will of man which doth necessarily shun harme and couet whatsoeuer is pleasant and sweete should be commanded to count the pleasures of sinne gall notwithstanding the bitter accidents wherwith vertuous actions are compast yet stil to reioyce and delight in them surely this could neuer stand with reason but that wisedome thus prescribing groundeth her lawes vpon an infallible rule of comparison which is that small difficulties when exceeding great good is sure to ensue and on the other side momentanie benefites when the hurt which they drawe after them is vnspeakeable are not at all to be respected This rule is the ground whereupon the wisedom of the Apostle buildeth a law inioyning patience vnto himselfe The present lightnes of our affliction worketh vnto vs euen with aboundance vpon aboundance an eternall waight of glory while we looke not on the things which are seene but on the things which are not seene For the things which are seene are temporal but the things which are not seene eternall Therefore Christianity to be embraced whatsoeuer calamities in those times it was accompanied withall Vpon the same ground our Sauiour proueth the law most reasonable that doth forbid those crimes which meÌ„ for gaines sake fall into For a man to win the world if it be with the losse of his soule what benefit or good is it Axiomes lesse generall yet so manifest that they need no further proofe are such as these God to be worshipped Parents to be honored Others to be vsed by vs as we our selues would by them Such things as soone as they are alleaged all men acknowledge to be good they require no proofe or further discourse to be assured of their goodnes Notwithstanding whatsoeuer such principle there is it was at the first found out by discourse drawne from out of the very bowels of heauen and earth For we are to note that things in the world are to vs discernable not onely so farre forth as serueth for our vitall preseruation but further also in a twofold higher respect For first if all other vses were vtterly taken away yet the mind of man being by nature speculatiue and delighted with coÌ„templation in it selfe they were to be known euen for meere knowledge and vnderstandings sake Yea further besides this the knowledge of euery the least thing in the whole world hath in it a secoÌ„d peculiar benefit vnto vs in as much as it serueth to minister rules Canons and lawes for men to direct those actions by which we properly terme humane This did the very Heathens themselues obscurely insinuate by making Themis which we call Ius or Right to be the daughter of heauen and earth Wee knowe things either as they are in themselues or as they are in mutuall relation one to another The knowledge of that which man is in reference vnto himselfe and other things in relation vnto man I may iustly terme the mother of al those principles which are as it were edicts statutes and decrees in that law of nature wherby humaine actions are framed First therefore hauing obserued that the best things where they are not hindered do still produce the best operations for which cause where many things are to concurre vnto one effect the best is in all congruity of reason to guide the residue that it preuailing most the worke principally done by it may haue greatest perfection when hereupon we come to obserue in our selues of what excellencie our soules are in comparison of our bodies and the diuiner part in relation vnto the baser of our soules seeing that all these concurre in producing humaine actions it cannot be well vnlesse the chiefest do commaund and direct the rest The soule then ought to conduct the bodie and the spirit of our mindes the soule This is therefore the first lawe whereby the highest power of the minde requireth generall obedience at the hands of all the rest concurring with it vnto action Touching the seuerall graund mandates which being imposed by the vnderstanding facultie of the minde must be obeyed by the will of man they are by the same method found out whether they import our dutie towardes God or towards man Touching the one I may not here stand to open by what degrees of discourse the mindes euen of meere naturall men haue attained to knowe not onely that there is a God but also what power force wisedome and other properties that God hath and how all thinges depend on him This being therefore presupposed from that
knowne relation which God hath vnto vs as vnto children and vnto all good thinges as vnto effectes whereof himselfe is the principall cause these axiomes and lawes naturall concerning our dutie haue arisen That in all things we go about his ayde is by prayer to be craued That he cannot haue sufficient honor done vnto him but the vttermost of that we can do to honour him we must which is in effect the same that we read Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy mind Which law our Sauiour doth terme the First and the great Commaundement Touching the next which as our Sauiour addeth is like vnto this he meaneth in amplitude and largenesse in as much as it is the roote out of which all laws of dutie to men-ward haue growne as out of the former all offices of religion towards God the like naturall inducement hath brought men to know that it is their duty no lesse to loue others then themselues For seeing those things which are equall must needes all haue one measure if I cannot but wish to receiue al good euen as much at euery mans hand as any man can wish vnto his owne soule how should I looke to haue any part of my desire herein satisfied vnlesse my self be careful to satisfie the like desire which is vndoubtedly in other men we all being of one and the same nature To haue any thing offered them repugnant to this desire must needs in all respects grieue them as much as me so that if I do harme I must looke to suffer there being no reason that others should shew greater measure of loue to me then they haue by me shewed vnto them My desire therefore to be loued of my equals in nature as much as possible may be imposeth vpon me a naturall dutie of bearing to them-ward fully the like affection From which relation of equalitie betweene our selues and them that are as our selues what seuerall rules and Canons naturall reason hath drawne for direction of life no man is ignorant as namely That because we would take no harme we must therefore do none That sith we would not be in any thing extreamely dealt with we must our selues auoide all extremitie in our dealings That from all violence and wrong wee are vtterly to abstaine with such like which further to wade in would bee tedious and to our present purpose not altogether so necessary seeing that on these two generall heads alreadie mentioned all other specialties are dependent Wherefore the naturall measure wherby to iudge our doings is the sentence of reason determining and setting downe what is good to be done Which sentence is either mandatory shewing what must be done or else permissiue declaring onely what may be done or thirdly admonitorie opening what is the most conuenient for vs to doe The first taketh place where the comparison doth stand altogether betweene doing and not doing of one thing which in it selfe is absolutely good or euill as it had bene for Ioseph to yeeld or not to yeeld to the impotent desire of his lewd mistresse the one euill the other good simply The second is when of diuerse things euill all being not euitable we are permitted to take one which one sauing only in case of so great vrgency were not otherwise to be taken as in the matter of diuorce amongst the Iewes The last when of diuers things good one is principall and most eminent as in their act who sould their possessions and layd the price at the Apostles feete which possessions they might haue retained vnto themselues without sinne againe in the Apostle S. Paules owne choyce to maintaine himselfe by his owne labour whereas in liuing by the Churches maintenance as others did there had bene no offence committed In goodnes therefore there is a latitude or extent whereby it commeth to passe that euen of good actions some are better then other some whereas otherwise one man could not excell another but all should be either absolutely good as hitting iumpe that indiuisible point or Center wherein goodnesse consisteth or else missing it they should be excluded out of the number of wel-doers Degrees of wel doing there could be none except perhaps in the seldomnes oftennes of doing well But the nature of goodnesse being thus ample a lawe is properly that which reason in such sort defineth to be good that it must be done And the law of reason or humaine nature is that which men by discourse of naturall reason haue rightly found out themselues to be all for euer bound vnto in their actions Lawes of reason haue these markes to be knowne by Such as keepe them resemble most liuely in their voluntarie actions that very manner of working which nature her selfe doth necessarily obserue in the course of the whole world The workes of nature are all behoouefull beautifull without superfluitie or defect euen so theirs if they be framed according to that which the law of reason teacheth Secondly those lawes are inuestigable by reason without the helpe of reuelation supernaturall and diuine Finally in such sort they are inuestigable that the knowledge of them is generall the world hath alwayes bene acquainted with them according to that which one in Sophocles obserueth corcerning a branch of this law It is no child of two dayes or yeasterdayes birth but hath bene no man knoweth how long sithence It is not agreed vpon by one or two or few but by all which we may not so vnderstand as if euery particular man in the whole world did know and confesse whatsoeuer the law of reason doth conteine but this lawe is such that being proposed no man can reiect it as vnreasonable and vniust Againe there is nothing in it but any man hauing naturall perfection of wit and ripenesse of iudgement may by labour and trauaile find out And to conclude the generall principles thereof are such as it is not easie to find men ignorant of them Law rationall therefore which men commonly vse to call the law of nature meaning thereby the law which humaine nature knoweth it selfe in reason vniuersally bound vnto which also for that cause may be termed most fitly the lawe of reason this law I say comprehendeth all those things which men by the light of their naturall vnderstanding euidently know or at least wife may know to be beseeming or vnbeseeming vertuous or vitious good or euill for them to do Now although it be true which some haue said that whatsoeuer is done amisse the law of nature and reason therby is transgrest because euen those offences which are by their speciall qualities breaches of supernaturall lawes do also for that they are generally euill violate in generall that principle of reason which willeth vniuersally to flie from euill yet do we not therfore so far extend the law of reason as to conteine in it all maner lawes
cured They saw that to liue by one mans will became the cause of all mens misery This constrained them to come vnto lawes wherein all men might see their duties before hand and know the penalties of transgressing them b If things be simply good or euill and withall vniuersally so acknowledged there needs no new law to be made for such things The first kind therefore of things appointed by lawes humane containeth whatsoeuer being in it selfe naturally good or euill is notwithstanding more secret then that it can be discerned by euery mans present conceipt without some deeper discourse and iudgement In which discourse because there is difficultie and possibilitie many waies to erre vnlesse such things were set downe by lawes many would be ignorant of their duties which now are not many that know what they should do would neuerthelesse dissemble it and to excuse themselues pretend ignorance and simplicitie which now they cannot And because the greatest part of men are such as prefer their owne priuate good before all things euen that good which is sensuall before whatsoeuer is most diuine for that the labor of doing good together with the pleasure arising from the coÌ„trary doth make men for the most part slower to the one proner to the other then that dutie prescribed them by law can preuaile sufficiently with them therefore vnto lawes that men do make for the benefit of meÌ„ it hath seemed alwaies needful to ad rewards which may more allure vnto good then any hardnes deterreth from it punishments which may more deterre from euil then any sweetnes therto allureth Wherin as the generalitie is naturall Vertue rewardable and vice punishable so the particular determination of the rewarde or punishment belongeth vnto them by whom lawes are made Theft is naturally punishable but the kinde of punishment is positiue and such lawfull as men shall thinke with discretion conuenient by lawe to appoint In lawes that which is naturall bindeth vniuersally that which is positiue not so To let goe those kind of positiue lawes which men impose vpon theÌ„selues as by vow vnto God contract with men or such like somewhat it will make vnto our purpose a little more fully to coÌ„sider what things are incident into the making of the positiue lawes for the gouernment of theÌ„ that liue vnited in publique societie Lawes do not onely teach what is good but they inioyne it they haue in theÌ„ a certain coÌ„straining force And to coÌ„straine meÌ„ vnto any thing inconuenient doth seeme vnreasonable Most requisite therefore it is that to deuise lawes which all men shal be forced to obey none but wise meÌ„ be admitted Lawes are matters of principall consequence men of coÌ„mon capacitie but ordinary iudgemeÌ„t are not able for how should they to discerne what things are fittest for each kind and state of regiment Wee cannot be ignorant how much our obedience vnto lawes dependeth vpon this point Let a man though neuer so iustly oppose himselfe vnto theÌ„ that are disordered in their waies what one amongst them commonly doth not stomacke at such contradiction storme at reproofe and hate such as would reforme them Notwithstanding euen they which brooke it worst that men should tell them of their duties when they are told the same by a lawe thinke very wel reasonably of it For why They presume that the lawe doth speake with all indifferencie that the lawe hath no side respect to their persons that the law is as it were an oracle proceeded from wisedome and vnderstanding Howbeit laws do not take their constraining force froÌ„ the qualitie of such as deuise them but from that power which doth giue them the strength of lawes That which we spake before concerning the power of gouernment must here be applyed vnto the power of making lawes wherby to gouerne which power God hath ouer all and by the naturall lawe whereunto hee hath made all subiect the lawfull power of making lawes to commaund whole politique societies of men belongeth so properly vnto the same intire societies that for any Prince or potentate of what kinde soeuer vpon earth to exercise the same of himselfe and not either by expresse commission immediatly and personally receiued from God or else by authoritie deriued at the first froÌ„ their consent vpon whose persons they impose lawes it is no better then meere tyrannie Lawes they are not therefore which publique approbation hath not made so But approbation not only they giue who personally declare their assent by voice sign or act but also wheÌ„ others do it in their names by right originally at the least deriued from them As in parliaments councels the like assemblies although we be not personally our selues present notwithstanding our assent is by reasoÌ„ of others agents there in our behalfe And what we do by others no reason but that it should stand as our deede no lesse effectually to binde vs then if our selues had done it in person In many things assent is giuen they that giue it not imagining they do so because the manner of their assenting is not apparent As for example when an absolute Monark commandeth his subiects that which seemeth good in his owne discretion hath not his edict the force of a law whether they approue or dislike it Againe that which hath bene receiued long sithence and is by custome now established we keep as a law which we may not transgresse yet what consent was euer thereunto sought or required at our hands Of this point therefore we are to note that sith men naturally haue no ful perfect power to commaund whole politique mulâ—itudes of men therefore vtterly without our consent we could in such sort be at no mans commandement liuing And to be commanded we do consent when that societie wherof we are part hath at any time before consented without reuoking the same after by the like vniuersall agreement Wherfore as any mans deed past is good as long as himself continueth so the act of a publique societie of men done fiue hundred yeares sithence standeth as theirs who presently are of the same societies because corporations are immortall we were then aliue in our predecessors and they in their successors do liue stil. Lawes therefore humaine of what kinde soeuer are auaileable by consent If here it be demaunded how it commeth to passe that this being common vnto all lawes which are made there should be found euen in good lawes so great varietie as there is wee must note the reason hereof to bee the sundry particular endes whereunto the different disposition of that subiect or matter for which lawes are prouided causeth them to haue especiall respect in making lawes A lawe there is mentioned amongst the Graecians whereof Pittacus is reported to haue bene author And by that lawe it was agreed that hee which being ouercome with drinke did then strike any man should suffer punishment double as much as if hee had done the same being sober
our chiefest direction is from scripture for nature is no sufficient teacher what we should do that we may attaine vnto life euerlasting The vnsufficiencie of the light of nature is by the light of scripture so fully and so perfectly herein supplied that further light then this hath added there doth not neede vnto that ende Finally some thinges although not so required of necessitie that to leaue them vndone excludeth from saluation are notwithstanding of so great dignitie and acceptation with God that most ample rewarde in heauen is laide vp for them Hereof we haue no commandement either in nature or scripture which doth exact them at our handes yet those motiues there are in bothe which drawe most effectually our mindes vnto them In this kind there is not the least action but it doth somewhat make to the accessory augmentation of our blisse For which cause our Sauiour doth plainely witnesse that there shall not bee as much as a cup of colde water bestowed for his sake without reward Herevpon dependeth whatsoeuer difference there is betweene the states of Saints in glory hither we referre whatsoeuer belongeth vnto the highest perfection of man by way of seruice towards God hereunto that feruor and first loue of Christians did bend it selfe causing them to sell their possessions and lay downe the price at the blessed Apostles feet hereat S. Paul vndoubtedly did aâ—me in so far abridging his owne libertie and exceeding that which the bond of necessarie and enioyned dutie tied him vnto Wherfore seeing that in all these seuerall kindes of actions there can be nothing possibly euill which God approueth and that he approueth much more then he doth commaund and that his very commandements in some kinde as namely his precepts comprehended in the law of nature may be otherwise known then onely by scripture and that to do them howsoeuer we know them must needs be acceptable in his sight let them with whom we haue hitherto disputed consider wel how it can stand with reasoÌ„ to make the bare maÌ„date of sacred scripture the only rule of all good and euill in the actions of mortall men The testimonies of God are true the testimonies of God are perfect the testimonies of God are all sufficient vnto that end for which they were giuen Therfore accordingly we do receiue them we do not think that in theÌ„ God hath omitted any thing needful vnto his purpose left his intent to be accomplished by our diuisings What the scripture purposeth the same in all points it doth performe Howbeit that here we swerue not in iudgement one thing especially we must obserue namely that the absolute perfection of scripture is seene by relatioÌ„ vnto that end wherto it tendeth And euen hereby it commeth to passe that first such as imagine the generall and maine drift of the body of sacred scripture not to be so large as it is nor that God did thereby intend to deliuer as in truth he doth a full instruction in al things vnto saluatioÌ„ necessary the knowledge wherof man by nature could not otherwise in this life attaine vnto they are by this very mean induced either still to looke for new reuelations from heauen or else daungerously to ad to the word of God vncertaine tradition that so the doctrine of mans saluation may be compleate which doctrine we constantly hold in all respectes without any such thing added to be so coÌ„pleat that we vtterly refuse as much as once to acquaint our selues with any thing further Whatsoeuer to make vp the doctrine of mans saluation is added as in supply of the scriptures vnsufficiencie we reiecâ— it Scripture purposing this hath perfectly and fully done it Againe the scope and purpose of God in deliuering the holy scripture such as do take more largely theÌ„ behoueth they on the contrary side racking stretching it further theÌ„ by him was meant are drawn into sundry as great incoÌ„ueniences These preteÌ„ding the scriptures perfection inferre therupon that in scripture all things lawfull to be done must needs be contained We count those things perfect which want nothing requisite for the end wherto they were instituted As therfore God created euery part and particle of man exactly perfect that is to say in all pointes sufficient vnto that vse for which he appointed it so the scripture yea euery sentence thereof is perfect wanteth nothing requisite vnto that purpose for which God deliuered the same So that if hereupon wee conclude that because the scripture is perfect therfore all things lawful to be done are comprehended in the scripture we may euen as wel conclude so of euery sentence as of the whole sum and body therof vnlesse we first of all proue that it was the drift scope and purpose of almightie God in holy scripture to comprise all things which man may practise But admit this and marke I beseech you what would follow God in deliuering scripture to his Church should cleane haue abrogated amongst them the law of nature which is an infallible knowledge imprinted in the mindes of all the children of men whereby both generall principles fâ—â— directing of humane actions are comprehended and conclusions deriued from them vpon which conclusions groweth in particularitie the choise of good and euill in the daily affaires of this life Admit this and what shall the scripture be but a snare and a torment to weake consciences filling theÌ„ with infinite perplexities scrupulosities doubts insoluble and extreame despaires Not that the scripture it selfe doth cause any such thing for it tendeth to the cleane contrarie and the fruite thereof is resolute assurance and certaintie in that it teacheth but the necessities of this life vrging men to doe that which the light of nature common discretion and iudgement of it selfe directeth them vnto on the other side this doctrine teaching them that so to doe were to sinne against their owne soules and that they put forth their hands to iniquitie whatsoeuer they go about and haue not first the sacred scripture of God for direction how can it choose but bring the simple a thousand times to their wits end how can it choose but vexe and amaze them For in euery action of commoÌ„ life to find out some sentence clearly and infallibly setting before our eyes what wee ought to doe seeme wee in scripture neuer so expert would trouble vs more then wee are aware In weake and tender mindes wee little knowe what miserie this strict opinion would breede besides the stoppes it would make in the whole course of all mens liues and actions Make all thinges sinne which we doe by direction of natures light by the rule of common discretioÌ„ without thinking at all vpoÌ„ scripture admit this position and parents shall cause their children to sinne as oft as they cause them to do any thing before they come to yeares of capacitie and be ripe for knowledge in the scripture Admit this and it shall not be with masters as it
boughes or send New yeares-gifts vnto our friends or feast on those dayes which the Gentiles then did or sit after prayer as they were accustomed For so they inferre vpon the premises that as great difference as commodiously may be there should be in all outward ceremonies betweene the people of God and them which are not his people Againe they teach as hath bene declared that there is not as great a difference as may be betweene them except the one do auoide whatsoeuer rites and ceremonies vncommanded of God the other doth embrace So that generally they teach that the very difference of spirituall condition it selfe betweene the seruants of Christ and others requireth such difference in ceremonies betweene them although the one be neuer so farre disioyned in time or place from the other But in case the people of God and Belial do chaunce to be neighbours then as the daunger of infection is greater so the same difference they say is thereby made more necessary In this respect as the Iewes were seuered from the Heathen so most especially from the Heathen neerest them And in the same respect we which ought to differ howsoeuer from the Church of Rome are now they say by reason of our meerenesse more bound to differ from them in ceremonies then from Turkes A straunge kind of speech vnto Christian eares and such as I hope they themselues do acknowledge vnaduisedly vttered We are not so much to feare infection from Turkes as from Papists What of that we must remember that by conforming rather our selues in that respect to Turkes we should be spreaders of a worse infection into others then any we are likely to draw from Papists by our conformity with them in ceremonies If they did hate as Turkes do the Christians or as Cananites of old did the Iewish religion euen in grosse the circumstance of locall neernes in them vnto vs might happily enforce in vs a duty of greater separation from them then from those other mentioned But for as much as Papists are so much in Christ neerer vnto vs then Turkes is there any reasonable man trow you but will iudge it meeter that our ceremonies of Christian religion should be Popish then Turkish or Heathenish Especially considering that we were not brought to dwell amongst them as Israell in Canaan hauing not bene of them For euen a very part of them we were And when God did by his good Spirit put it into our hearts first to reforme our selues whence grew our separation and then by all good meanes to seeke also their reformation had we not onely cut off their corruptions but also estranged our selues from them in things indifferent who seeth not how greatly preiudiciall this might haue bene to so good a cause and what occasion it had giuen them to thinke to their greater obduration in euill that through a froward or wanton desire of innouation wee did vnconstrainedly those thinges for which conscience was pretended Howsoeuer the case doth stand as Iuda had beene rather to choose conformity in things indifferent with Israell when they were neerest opposites then with the farthest remoued Pagans So we in like case much rather with Papists then with Turkes I might adde further for more full and complete answere so much concerning the large oddes betweene the case of the eldest Churches in regard of those Heathens and ours in respect of the Church of Rome that very cauillation it selfe should be satisfied and haue no shift to flye vnto 8 But that no one thing may deteine vs ouer long I returne to their reasons against our conformity with that Church That extreme dissimilitude which they vrge vpon vs is now commended as our best safest policie for establishment of sound religion The ground of which politique position is that Euils must be cured by their contraries therfore the cure of the Church infected with the poyson of Antichristianity must be done by that which is therunto as cōtrary as may be A medled estate of the orders of the Gospell the ceremonies of popery is not the best way to banish popery We are cōtrarywise of opiniō that he which will perfectly recouer a sicke and restore a diseased body vnto health must not endeuor so much to bring it to a state of simple cōtrariety as of fit proportion in contrariety vnto those euils which are to be cured He that will take away extreme heat by setting the body in extremity of cold shall vndoubtedly remoue the disease but together with it the diseased too The first thing therefore in skilfull cures is the knowledge of the part affected the next is of the euill which do affect it the last is not onely of the kind but also of the measure of contrary things whereby to remoue it They which measure religion by dislike of the Church of Rome thinke euery man so much the more sound by how much he can make the corruptions thereof to seeme more large And therefore some there are namely the Arrians in reformed Churches of Poland which imagine the cancre to haue eaten so far into the very bones and marrow of the Church of Rome as if it had not so much as a sound beliefe no not cōcerning God himselfe but that the very beliefe of the Trinity were a part of Antichristian corruption and that the wonderfull prouidence of God did bring to passe that the Bishop of the Sea of Rome should be famous for his triple crowne a sensible marke whereby the world might know him to be that mysticall beast spoken of in the Reuelation to be that great and notorious Antichrist in no one respect so much as in this that he maintaineth the doctrine of the Trinity Wisdome therefore and skill is requisite to knowe what parts are sound in that Church and what corrupted Neither is it to all men apparant which complaine of vnsound parts with what kind of vnsoundnesse euery such part is possessed They can say that in Doctrine in Discipline in Prayers in Sacraments the Church of Rome hath as it hath in deede very foule and grosse corruptions the nature whereof notwithstanding because they haue not for the most part exact skill and knowledge to discerne they thinke that amisse many times which is not and the salue of reformation they mightily call for but where and what the sores are which need it as they wote full little so they thinke it not greatly materiall to search Such mens contentment must be wrought by stratageme the vsuall methode of art is not for them But with those that professe more then ordinary common knowledge of good from euill with them that are able to put a difference betweene things naught things indifferent in the Church of Rome we are yet at controuersie about the maner of remouing that which is naught whether it may not be perfectly helpt vnlesse that also which is indifferent be cut off with it so farre till no rite or ceremony remaine which
all kind of furtherances vnto his cause could espie in the whole Scripture of God nothing which might breed at the least a probable opinion of likelihood that diuine authority it selfe was the same way somewhat inclinable And all which the wit euen of Caluin was able from thence to draw by sifting the very vtmost sentence and syllable is no more then that certaine speeches there are which to him did seeme to intimate that all Christian Churches ought to haue their Elderships indued with power of excommunication and that a part of those Elderships euery where should be chosen out frō amongst the laitie after that forme which himselfe had framed Geneua vnto But what argument are ye able to shew whereby it was euer prooued by Caluin 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 owne Church We should be iniurious vnto vertue it selfe if we did derogate from them whom their industrie hath made great Two things of principall moment there are which haue deseruedly procured him honour throughout the world the one his exceeding paynes in composing the Institutions of Christian Religion the other his no lesse industrious trauailes for exposition of holy Scripture according vnto the same institutions In which two things who soeuer they were that after him bestowed their labour he gayned the aduantage of preiudice against them if they gaine said and of glorie aboue them if they consented His writings published after the question about that discipline was once begunne omit not any the least occasion of extolling the vse and singular necessitie thereof Of what accompt the Maister of sentences was in the Church of Rome the same and more amongest the Preachers of reformed Churches Caluin had purchased so that the perfectest diuines were iudged they which were skilfullest in Caluins writings His bookes almost the very Canon to iudge both doctrine and discipline by French Churches both vnder others abroad and at home in their owne Countrey all cast according vnto that mould which Caluin had made The Church of Scotland in erecting the fabricke of their reformation tooke the selfe same paterne Till at length the discipline which was at the first so weake that without the staffe of their approbation who were not subiect vnto it themselues it had not brought others vnder subiection beganne now to challenge vniuersall obedience and to enter into open conflict with those very Churches which in desperate extremitie had bene relieuers of it To one of those Churches which liued in most peaceable sort and abounded as well with men for their learning in other professions singular as also with diuines whose equals were not elsewhere to be found a Church ordered by Gualters discipline and not by that which Geneua adoreth vnto this Church the Church of Heidelberge there commeth one who crauing leaue to dispute publiquely defendeth with open disdaine of their gouernement that To a Minister with his Eldership power is giuen by the law of God to excommunicate whomsoeuer yea euen kings and princes themselues Here were the seedes sowne of that controuersie which sprang vp betweene Beza and Erastus about the matter of excommunication whether there ought to be in all Churches an Eldership hauing power to excommunicate and a part of that Eldership to be of necessitie certaine chosen out from amongest the laity for that purpose In which disputation they haue as to me it seemeth deuided very equally the truth betweene them Beza most truly maintaining the necessitie of excommunication Erastus as truly the nonnecessitie of layelders to be ministers thereof Amongest our selues there was in King Edwards dayes some question moued by reason of a few mens scrupulositie touching certaine things And beyond Seas of them which fled in the dayes of Queene Mary some contenting themselues abroad with the vse of their owne Seruice booke at home authorised before their departure out of the Realme others liking better the Common prayer booke of the Church of Geneua translated those smaller contentions before begun were by this meane somewhat increased Vnder the happy raigne of her Maiesty which now is the greatest matter a while contended for was the wearing of the Cap and Surplesse till there came Admonitions directed vnto the high Court of Parliament by men who concealing their names thought it glory inough to discouer their minds and affections which now were vniuersally bent euen against all the orders and lawes wherein this Church is found vnconformable to the platforme of Geneua Concerning the defendor of which admonitions all that I meane to say is but this There will come a time when three words vttered with charitie and meeknesse shall receiue a farre more blessed reward then three thousand volumes written with disdainefull sharpnes of wit But the maner of mens writing must not alienate our hearts from the truth if it appeare they haue the truth as the followers of the same defendor do thinke he hath and in that perswasion they follow him no otherwise then himselfe doth Calvin Beza and others with the like perswasion that they in this cause had the truth We being as fully perswaded otherwise it resteth that some kind of tryall be vsed to find out which part is in error 3 The first meane whereby nature teacheth men to iudge good from euill as well in lawes as in other things is the force of their owne discretion Hereunto therefore Saint Paule referreth oftentimes his owne speech to be considered of by them that heard him I speake as to them which haue vnderstanding iudge ye what I say Againe afterward Iudge in your selues is it comely that a woman pray vncouered The exercise of this kind of iudgement our Sauiour requireth in the Iewes In them of Berea the Scripture commendeth it Finally whatsoeuer we do if our owne secret iudgement consent nor vnto it as fit and good to be done the doing of it to vs is sinne although the thing it selfe be allowable Saint Paules rule therefore generally is Let euery man in his owne minde be fully perswaded of that thing which he either alloweth or doth Some things are so familiar and plaine that truth from falshood and good from euill is most easily discerned in them euen by men of no deepe capacitie And of that nature for the most part are things absolutely vnto all mens saluation necessarie either to be held or denied either to be done or auoided For which cause Saint Augustine acknowledgeth that they are not onely set downe but also plainely set downe in Scripture so that he which heareth or readeth may without any great difficultie vnderstand Other things also there are belonging though in a lower degree of importance vnto the offices of Christian men which because they are more obscure more intricate and hard to be iudged of therefore God hath appointed some to spend their whole time principally in the studie of things diuine to
number gaue essence and being to the workes of nature A thing in reason impossible which notwithstanding through their misfashioned preconceipt appeared vnto them no lesse certaine then if nature had written it in the very foreheads of all the creatures of God When they of the family of loue haue it once in their heads that Christ doth not signifie any one person but a qualitie whereof many are partakers that to be raised is nothing else but to be regenerated or indued with the said quality and that when separation of them which haue it from them which haue it not is here made this is iudgement how plainely do they imagine that the Scripture euery where speaketh in the fauour of that sect And assuredly the very cause which maketh the simple and ignorant to thinke they euen see how the word of God runneth currantly on your side is that their minds are forestalled and their conceits peruerted before hand by being taught that an Elder doth signifie a lay man admitted onely to the office of rule or gouernement in the Church a Doctor one which may only teach and neither preach nor administer the Sacraments a Deacon one which hath charge of the almes boxe and of nothing else that the Scepter the rod the throne kingdome of Christ are a forme of regiment onely by Pastors Elders Doctors and Deacons that by mysticall resemblance mount Sion and Jerusalem are the Churches which admit Samaria and Babylon the Churches which oppugne the said forme of regimeÌ„t And in like sort they are taught to apply al things spoken of repairing the wals and decayed parts of the city temple of God by Esdras Nehemias the rest as if purposely the holy Ghost had therein ment to foresignifie what the authors of admonitions to the Parliament of supplications to the Councell of petitions to her Maiesty and of such other like writs should either do or suffer in behalfe of this their cause From hence they proceed to an higher point which is the perswading of men credulous ouer capable of such pleasing errors that it is the speciall illumination of the holy Ghost whereby they discerne those things in the word which others reading yet discerne them not Dearly beloued saith S. Iohn Giue not credit vnto euery Spirit There are but two wayes whereby the spirit leadeth men into 〈◊〉 truth the one extraordinarie the other common the one belonging but vnto some few the other extending it selfe vnto all that are of God the one that which we call by a speciall diuine excellency Reuelation the other Reason If the Spirit by such reuelation haue discouered vnto theÌ„ the secrets of that discipline out of Scripture they must professe themselues to be all euen men women and children Prophets Or if reason be the hand which the Spirit hath led them by for as much as perswasions grounded vpon reason are either weaker or stronger according to the force of those reasons whereupon the same are grounded they must euery of them from the greatest to the least be able for euery seuerall article to shewe some special reason as strong as their perswasion therin is earnest Otherwise how can it be but that some other sinewes there are from which that ouerplus of strength in perswasion doth arise Most sure it is that when mens affections do frame their opinions they are in defence of error more earnest a great deale then for the most part sound belieuers in the maintenance of truth apprehended according to the nature of that euidence which Scripture yeeldeth which being in some things plaine as in the principles of Christian doctrine in some things as in these matters of discipline more darke and doubtfull frameth correspondently that inward assent which Gods most gracious Spirit worketh by it as by his effectuall instrument It is not therefore the feruent earnestnes of their perswasion but the soundnes of those reasons whereupon the same is built which must declare their opinions in these things to haue bene wrought by the holy Ghost and not by the fraud of that euill Spirit which is euen in his illusions strong After that the phancie of the common sort hath once throughly apprehended the Spirit to be author of their perswasion concerning discipline then is instilled into their hearts that the same Spirit leading men into this opinion doth thereby seale them to be Gods children and that as the state of the times now standeth the most speciall token to know them that are Gods owne from others is an earnest affection that way This hath bred high termes of separation betweene such and the rest of the world whereby the one sort are named Theâ—rethren â—rethren The godly and so forth the other worldlings timeseruers pleasers of men not of God with such like From hence they are easily drawne on to thinke it exceeding necessarie for feare of quenching that good Spirit to vse all meanes whereby the same may be both strengthned in themselues and made manifest vnto others This maketh them diligent hearers of such as are knowne that way to incline this maketh them eager to take and to seeke all occasions of secret conference with such this maketh them glad to vse such as Counsellors and directors in all their dealings which are of waight as contracts testaments and the like this maketh them through an vnweariable desire of receiuing instruction from the maisters of that companie to cast off the care of those verie affaires which do most concerne their estate and to thinke that then they are like vnto Marie commendable for making choyce of the better part Finally this is it which maketh them willing to charge yea oftentimes euen to ouercharge themselues for such mens sustenance and reliefe least their zeale to the cause should any way be vnwitnessed For what is it which poore beguiled soules will not do through so powerfull incitements In which respect it is also noted that most labour hath bene bestowed to win and retaine towards this cause them whose iudgements are commonly weakest by reason of their sex And although not women loden with sinnes as the Apostle S. Paul speaketh but as we verily esteeme of them for the most part women propense and inclinable to holines be otherwise edified in good things rather then caried away as captiues into any kind of sinne and euill by such as enter into their houses with purpose to plant there a zeale and a loue towards this kind of discipline yet some occasion is hereby ministred for men to thinke that if the cause which is thus furthered did gaine by the soundnes of proofe wherupon it doth build it selfe it would not most busily endeuor to preuaile where least hability of iudgement is and therefore that this so eminent industry in making proselytes more of that sex then of the other groweth for that they are deemed apter to serue as instruments and helps in the cause Apter they are through the eagernes of their affection
whose mouthes at the first sounded nothing but onely mortification of the flesh were come at the length to thinke they might lawfully haue their sixe or seuen wiues apeece they which at the first thought iudgement and iustice it selfe to be mercilesse cruelty accompted at the length their owne hands sanctified with being imbâ—ued in Christan bloud they who at the first were wont to beate downe all dominion and to vrge against poore Constables Kings of Nations had at the length both Consuls and Kings of their owne erection amongst themselues finally they which could not brooke at the first that any man should seeke no not by law the recouery of goods iniuriously taken or withheld from him were growne at the last to thinke they could not offer vnto God more acceptable sacrifice then by turning their aduersaries cleane out of house home and by inriching theÌ„selues with al kind of spoile and pillage which thing being laid to their charge they had in a readinesse their answer that now the time was come when according to our Sauiours promise The meeke ones must inherite the earth and that their title hereunto was the same which the righteous Israelites had vnto the goods of the wicked Aegyptians Wherefore sith the world hath had in these men so fresh experience how dangerous such actiue errors are it must not offend you though touching the sequell of your present misperswasions much more be doubted then your owne intents and purposes do happily aime at And yet your words already are somewhat when ye affirme that your pastors Doctors Elders and Deacons ought to be in this Church of England whether hir Maiestie and our state will or no when for the animating of your consederates ye publish the musters which ye haue made of your owne bands and proclaime them to amount I know not to how many thousands when ye threaten that sith neither your suites to the Parliament nor supplications to our Conuocation house neither your defences by writing nor chalenges of disputation in behalfe of that cause are able to preuaile we must blame our selues if to bring in discipline some such meanes hereafter be vsed as shall cause all our harts to ake That things doubtfull are to be constered in the better part is a principle not safe to be followed in matters concerning the publique state of a common weale But howsoever these and the like speeches be accompted as arrowes idly shot at randon without either eye had to any marke or regard to their lighting place hath not your longing desire for the practise of your discipline brought the matter already vnto 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 Ciuill powers which licence they haue sought for and are not heard Vpon which question as ye haue now deuided your selues the warier sort of you taking the one part and the forwarder in zeale the other so in case these earnest ones should preuaile what other sequell can any wise man imagine but this that hauing first resolued that attempts for discipline without superiors are lawfull it will follow in the next place to be disputed what may be attempted against superiors which will not haue the scepter of that discipline to rule ouer them Yea euen by you which haue stayed your selues from running headlong with the other sort somewhat notwithstanding there hath bene done without the leaue or liking of your lawfull superiors for the exercise of a part of your discipline amongst the Cleargy thereunto addicted And least examination of principall parties therein should bring those things to light which might hinder and let your proceedings behold for a barre against that impediment one opinion ye haue newly added vnto the rest euen vpon this occasion an opinion to exempt you from taking oathes which may turne to the molestation of your brethren in that cause The next neighbour opinion whereunto when occasion requireth may follow for dispensation with oathes already taken if they afterwards be found to import a necessity of detecting ought which may bring such good men into trouble or damage whatsoeuer the cause be O mercifull God what mans wit is there able to found the depth of those daungerous and fearefull euils whereinto our weake and impotent nature is inclinable to sinke itselfe rather then to shew an acknowledgement of error in that which once we haue vnaduisedly taken vpon vs to defend against the streame as it were of a contrary publique resolution Wherefore if we anie thing respect their error who being perswaded euen as ye are haue gone further vpon that perswasion then ye allow if we regard the present state of the highest gouernour placed ouer vs if the quality and disposition of our Nobles if the orders and lawes of our famous Vniuersities it the profession of the Civil or the practise of the Common law amongst vs if the mischiefes whereinto euen before our eyes so many others haue fallen headlong from no lesse plausible and faire beginnings then yours are there is in euery of these considerations most iust cause to feare least our hastines to embrace a thing of so perilous consequence should cause posterity to feele those euils which as yet are more easie for vs to preuent then they would be for them to remedy 9. The best and safest way for you therefore my deere brethren is to call your deeds past to a new reckening to reexamine the cause ye haue taken in hand and to try it euen point by point argument by argument with all the diligent exactnesse ye can to lay aside the gall of that bitternesse wherein your minds haue hitherto ouer abounded and with meeknesse to search the truth Thinke ye are men deeme it not impossible for you to erre sift vnpartially your owne hearts whether it be force of reason or vehemency of affection which hath bred and still doth feed these opinions in you If truth do any where manifest it selfe seeke not to smother it with glosing delusions acknowledge the greatnesse thereof and thinke it your best victory when the same doth preuaile ouer you That ye haue bene earnest in speaking or writing againe and againe the contrary way should be no blemish or discredit at all vnto you Amongst so many so huge volumes as the infinite paines of Saint Augustine haue brought foorth what one hath gotten him greater loue commendation and honour then the booke wherein he carefully collecteth his owne ouersights and sincerely condemneth them Many speeches there are of Iobes whereby his wisedome and other vertues may appeare but the glory of an ingenuous mind he hath purchased by these words onely Behold I will lay mine hand on my mouth I haue spoken once yet will I not therefore maintaine argument yea twice howbeit for that cause further I will not proceed Farre more comfort it were
bindeth creatures reasonable in this world and with which by reason they may most plainely perceiue themselues bound that which bindeth them and is not knowne but by speciall reuelation from God Diuine law humane law that which out of the law either of reason or of God men probably gathering to be expedient they make it a lawe All things therfore which are as they ought to be are conformed vnto this second law eternall and euen those things which to this eternal law are not conformable are notwithstanding in some sort ordered by the first eternall lawe For what good or euill is there vnder the sunne what action correspondent or repugnant vnto the law which God hath imposed vpō his creatures but in or vpon it God doth worke according to the law which himselfe hath eternally purposed to keep that is to say the first law eternall So that a twofold law eternall being thus made it is not hard to conceiue how they both take place in all things Wherfore to come to the law of nature albeit therby we sometimes meane that manner of working which God hath set for each created thing to keepe yet for as much as those things are tearmed most properly naturall agents which keepe the lawe of their kind vnwittingly as the heauens and elements of the world which can do no otherwise then they doe and for as much as we giue vnto intellectuall natures the name of voluntary agents that so we may distinguish them from the other expedient it will be that we seuer the law of nature obserued by the one from that which the other is tied vnto Touching the former their strict keeping of one tenure statute and law is spoken of by all but hath in it more then men haue as yet attained to know or perhaps euer shall attaine seeing the trauell of wading herein is giuen of God to the sonnes of men that perceiuing how much the least thing in the world hath in it more then the wisest are able to reach vnto they may by this meanes learne humilitie Moses in describing the worke of creation attributeth speech vnto God God said Let there be light Let there bee afirmamēt Let the waters vnder the heauē be gathered together into one place Let the earth bring forth Let there be lights in the firmament of heauen Was this only the intent of Moses to signifie the infinite greatnes of Gods power by the easines of his accomplishing such effects without trauell paine or labour Surely it seemeth that Moses had herein besides this a further purpose namely first to teach that God did not worke as a necessary but a voluntary agent intending before hand and decreeing with himselfe that which did outwardly proceed from him secondly to shew that God did then institute a law natural to be obserued by creatures and therefore according to the manner of lawes the institution thereof is described as being established by solemne iniunction His commaunding 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 establishment of natures law This worlds first creation the preseruation since of things created what is it but only so far forth a manifestation by execution what the eternall lawe of God is concerning things natural And as it cōmeth to passe in a kingdom rightly ordered that after a law is once published it presently takes effect far wide al states framing thēselues therunto euen so let vs thinke it fareth in the naturall course of the world since the time that God did first proclaime the edicts of his lawe vpon it heauen earth haue harkned vnto his voice and their labour hath bene to do his will He made a law for the raine He gaue his decree vnto the sea that the waters should not passe his commandement Now if nature should intermit her course and leaue altogether though it were but for a while the obseruation of her own lawes if those principall mother elemēts of the world wherof all things in this lower world are made should loose the qualities which now they haue if the frame of that heauenly arch erected ouer our heads should loosen dissolue it selfe if celestiall spheres should forget their wonted motions and by irregular volubilitie turne themselues any way as it might happen if the prince of the lightes of heauen which now as a Giant doth runne his vnwearied course should as it were through a languishing faintnes begin to stand to rest himselfe if the Moone should wander from her beaten way the times and seasons of the yeare blend themselues by disordered and confused mixture the winds breath out their last gaspe the cloudes yeeld no rayne the earth be defeated of heauenly influence the fruites of the earth pine away as children at the withered breastes of their mother no longer able to yeeld them reliefe what would become of man himselfe whom these things now do all serue See we not plainly that obedience of creatures vnto the lawe of nature is the stay of the whole world Notwithstanding with nature it cōmeth somtimes to passe as with arte Let Phidias haue rude obstinate stuffe to carue though his arte do that it should his worke will lacke that beautie which otherwise in fitter matter it might haue had He that striketh an instrument with skill may cause notwithstanding a very vnpleasant sound if the string whereon hee striketh chaunce to bee vncapable of harmonie In the matter whereof things naturall consist that of Theophrastus taketh place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much of it is oftentimes such as will by no meanes yeeld to receiue that impression which were best and most perfect Which defect in the matter of thinges naturall they who gaue themselues vnto the contemplation of nature amongst the heathen obserued often but the true originall cause therof diuine malediction laid for the sinne of man vpon these creatures which God had made for the vse of niā this being an article of that sauing truth which God hath reuealed vnto his Church was aboue the reach of their meerely naturall capacitie and vnderstanding But howsoeuer these swaruings are now and then incident into the course of nature neuerthelesse so constantly the lawes of nature are by naturall agents obserued that no man denieth but those thinges which nature worketh are wrought either alwaies or for the most part after one and the same manner If here it be demaunded what that is which keepeth nature in obedience to her owne lawe wee must haue recourse to that higher lawe wherof we haue already spoken and because all other lawes do thereon depend from thence we must borrow so much as shall neede for briefe resolution in this point Although we are not of opinion therfore as some are that nature in working hath before her certaine exemplary draughts or patternes which subsisting in the bosome of the Highest and being thence
his maker resembleth him also in the maner of working so that whatsoeuer we worke as men the same we do wittingly worke and freely neither are we according to the maner of naturall agents any way so tied but that it is in our power to leaue the things we do vndone The good which either is gotten by doing or which consisteth in the very doing it selfe causeth not action vnlesse apprehending it as good we so like and desire it That we do vnto any such ende the same we choose and preferre before the leauing of it vndone Choice there is not vnlesse the thing which we take be so in our power that we might haue 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 before another And to will is to bend our soules to the hauing or doing of that which they see to be good Goodnesse is seene with the eye of the vnderstanding And the light of that eye is reason So that two principall fountaines there are of humaine action Knowledge and Will which will in things tending towards any end is termed Choice Concerning knowledge Behold sayth Moses I haue set before you this day good and euill life and death Concerning Will he addeth immediatly Choose life that is to say the things that tend vnto life them choose But of one thing we must haue speciall care as being a matter of no small moment and that is how the will properly and strictly taken as it is of things which are referred vnto the end that man desireth differeth greatly from that inferiour naturall desire which we call appetite The obiect of appetite is whatsoeuer sensible good may be wished for the obiect of wil is that good which reason doth leade vs to seeke Affections as ioy and griefe and feare and anger with such like being as it were the sundry fashions and formes of appetite can neither rise at the conceipt of a thing indifferent nor yet choose but rise at the sight of some things Wherefore it is not altogether in our power whether we will be stirred with affections or no whereas actions which issue from the dispositioÌ„ of the wil are in the power therof to be performed or staied Finally appetite is the wils sollicitor and the will is appetites controller what we couet according to the one by the other we often reiect neither is any other desire termed properly will but that where reason and vnderstanding or the shew of reason prescribeth the thing desired It may be therfore a question whether those operations of men are to be counted voluntary wherein that good which is sensible prouoketh appetite and appetite causeth action reason being neuer called to councell as when we eate or drinke or betake our selues vnto rest and such like The truth is that such actions in men hauing attained to the vse of reason are voluntary For as the authoritie of higher powers hath force euen in those things which are done without their priuitie and are of so meane reckening that to acquaint them therewith it needeth not in like sort voluntarily we are said to do that also which the will if it listed might hinder from being done although about the doing thereof we do not expressely vse our reason or vnderstanding and so immediatly apply our wils thereunto In cases therefore of such facility the will doth yeeld her assent as it were with a kind of silence by not dissenting in which respect her force is not so apparant as in expresse mandates or prohibitions especially vpon aduice and consultation going before Where vnderstanding therefore needeth in those things reason is the director of mans will by discouering in action what is good For the lawes of well doing are the dictates of right reason Children which are not as yet come vnto those yeares whereat they may haue againe innocentes which are excluded by naturall defect from euer hauing thirdly mad men which for the present cannot possibly haue the vse of right reason to guide themselues haue for their guide the reason that guideth other men which are tutors ouer them to seeke and to procure their good for them In the rest there is that light of reason whereby good may be knowne from euill and which discouering the same rightly is termed right The will notwithstanding doth not incline to haue or do that which reason teacheth to be good vnlesse the same do also teach it to be possible For albeit the appetite being more generall may wish any thing which seemeth good be it neuer so impossible yet for such things the reasonable will of man doth neuer seeke Let reason reach impossibilitie 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 freedome whereby it is apt to take or refuse any particular obiect whatsoeuer being presented vnto it Whereupon it followeth thâ—t there is no particular obiect so good but it may haue the shew of some difâ—icultie or vnplesant qualitie annexed to it in respect whereof the will may shrinke and decline it contrariwise for so things are blended there is no particular euill which hath not some appearance of goodnes whereby to insinuate it selfe For euill as euill cannot be desired if that be desired which is euill the cause is the goodnes which is or seemeth to be ioyned with it Goodnesse doth not moue by being but by being apparant and therefore many things are neglected which are most pretious onely because the value of them lyeth hid Sensible goodnesse is most apparent neere and present which causeth the appetite to be therewith strongly prouoked Now pursuit refusall in the will do follow the one the affirmation the other the negation of goodnes which the vnderstanding apprehendeth grounding it selfe vpon sense vnlesse some higher reason do chance to teach the coÌ„trary And if reason haue taught it rightly to be good yet not so apparently that the mind receiueth it with vtter imâ—ossibility of being otâ—erwise still there is place left for the will to take or leaue Whereas therefore amongst so many things as are to be done there are so few the goodnes wherof reasoÌ„ in such sort doth or easily can discouer we are not to mâ—ruaile at the choyce of euill eueÌ„ then when the coÌ„trary is probably knowne Hereby it cometh to passe that custome inuring the mind by loÌ„â— practise so leauing there a sensible impression preuaileth more theÌ„ reasonable perswasioÌ„ whâ—t way so euer Reason therfore may rightly discerne the thing which is good yet the will of maÌ„ not incline it selfe theruâ—to is oft as the preiudice of sensible experience doth ouersway Nor let any man thinke that this doth make any thing for the iust excuse of iniquity For there was neuer sin coÌ„mitted wherein a
whereunto reasonable creatures are bound but as hath bene shewed we restraine it to those onely duties which all men by force of naturall wit either do or might vnderstand to be such duties as concerne all men Certaine half waking men there are as Saint Augustine noteth who neither altogether asleepe in folly nor yet throughly awake in the light of true vnderstanding haue thought that there is not at all any thing iust and righteous in it selfe but looke wherwith nations are inured the same they take to be right and iust Wherupon their conclusion is that seeing each sort of people hath a different kind of right from other and that which is right of it owne nature must be euery where one and the same therefore in it selfe there is nothing right These good folke saith he that I may not trouble their wits with rehearsal of too many things haue not looked so far into the world as to perceiue that Do as thou wouldest be done vnto is a sentence which all nations vnder heauen are agreed vpon Refer this sentence to the loue of God it extinguisheth all heinous crimes referre it to the loue of thy neighbor and all grieuous wrongs it banisheth out of the world Wherefore as touching the law of reason this was it seemeth Saint Augustines iudgement namely that there are in it some things which stand as principles vniuersally agreed vpon and that out of those principles which are in themselues euident the greatest morall duties we owe towards God or man may without any great difficultie be concluded If then it be here demaunded by what meanes it should come to passe the greatest part of the law morall being so easie for all men to know that so many thousands of men notwithstanding haue bene ignorant euen of principall morall duties not imagining the breach of them to be sinne I deny not but lewd and wicked custome beginning perhaps at the first amongst few afterwards spreading into greater multitudes and so continuing from time to time may be of force euen in plaine things to smother the light of naturall vnderstanding because men will not bend their wits to examine whether things wherewith they haue bene accustomed be good or euill For examples sake that grosser kind of heathenish idolatrie wherby they worshipped the very workes of their owne hands was an absurdity to reason so palpable that the Prophet Dauid comparing idols and idolaters together maketh almost no ods betweene them but the one in a maner as much without wit and sense as the other They that make them are like vnto them and so are all that trust in them That wherein an idolater doth seeme so absurb and foolish is by the Wiseman thus exprest He is not ashamed to speake vnto that which hath no life he calleth on him that is weake for health he prayeth for life vnto him which is dead of him which hath no experience he requireth helpe for his iourney be sâ—â—th to him which is not able to go for gaine and worke and successe in his affaires he seeketh furtherance of him that hath no maner of power The cause of which senselesse stupidity is afterwards imputed to custome When a father mourned grieuosly 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 ordeining to his seruants ceremonies sacrifices Thus by processe of time this wicked custome preuailed was kept as a law the authority of Rulers the ambition of craftsmen and such like meanes thrusting forward the ignorant and increasing their superstition Vnto this which the Wiseman hath spoken somwhat besides may be added For whatsoeuer we haue hitherto taught or shal hereafter coÌ„cerning the force of mans naturall vnderstanding this we alwayes desire withall to be vnderstood that there is no kind of faculty or power in man or any other creature which can rightly performe the functions alotted to it without perpetuall aide concurrence of that supreme cause of all things The benefit whereof as oft as we cause God in his iustice to withdraw there can no other thing follow then that which the Apostle noteth euen men indued with the light of reason to walke notwithstanding in the vanity of their mind hauing their cogitations darkned being strangers from the life of God through the ignorance which is in them because of the hardnes of their harts And this cause is meÌ„tioned by the Prophet Esay speaking of the ignorance idolaters who see not how the manifest reason condemneth their grosse iniquity and sinne They haue not in them saith he so much wit as to thinke shall I bow to the stocke of a tree All knowledge and vnderstanding is taken from them For God hath shut their eyes that they cannot see That which we say in this case of idolatry serueth for all other things wherein the like kind of generall blindnes hath preuailed against the manifest lawes of reason Within the compasse of which lawes we do not onely comprehend whatsoeuer may be easily knowne to belong to the duty of all men but euen whatsoeuer may possibly be known to be of that quality so that the same be by necessary consequence deduced out of cleere and manifest principles For if once we descend vnto probable collections what is conuenient for men we are then in the territory where free and arbitrarie determinations the territory where humane lawes take place which lawes are after to be considered 9 Now the due obseruation of this law which reason teacheth vs cannot but be effectuall vnto their great good that obserue the same For we see the whole world and each part thereof so compacted that as long as each thing performeth onely that worke which is naturall vnto it it thereby preserueth both other things and also it selfe Contrariwise let any principall thing as the Sun the Moone any one of the heaueÌ„s or elemeÌ„ts but once cease or faile or swarue and who doth not easily conceiue that the sequele thereof would be ruine both to it selfe whatsoeuer dependeth on it And is it possible that man being not only the noblest creature in the world but euen a very world in himselfe his transgressing the law of his nature should draw no maner of harme after it Yes tribulation and anguish vnto euerie soule that doth euill Good doth followe vnto all things by obseruing the course of their nature and on the contrarie side euill by not obseruing it but not vnto naturall agents that good which wee call Reward not that euill which wee properly tearme Punishment The reason whereof is because amongst creatures in this world onely mans obseruation of the lawe of his nature is Righteousnesse onely mans transgression Sinne. And the reason of this is the difference in his maner of obseruing or transgressing the lawe of his nature Hee doth not otherwise then voluntarily the one or the other What we do against our
wils or constrainedly we are not properly said to do it because the moâ—iue cause of doing it is not in our selues but carrieth vs as if the winde should driue a feather in the aire wee no whit furthering that whereby we are driuen In such cases therefore the euill which is done moueth compassion men are piâ—â—ied for it as being rather miserable in such respect theiâ— culpable Some things are likewise done by man though not through outward force and impulsion though not against yet without their wils as in alienation of minde or any the like ineuitable vtter absence of wit and iudgement For which cause no man did euer thinke the hurtfull actions of furious men and innocents to be punishable Againe some things wee doe neither against nor without and yet not simply and meerely with our wils but with our wils in such sorâ— moued that albeit there bâ— no impossibilitie but that wee might neuerthelesse we are not so easily able to doe otherwise In this consideration one euill deede is made more pardonable then an other Finally that which we do being euill is notwithstanding by so much more paâ—donable by how much the exigence of so doing or the difficultie of doing otherwise is greater vnlesse this necessitie or difficultie haue originally risen from our selues It is no excuse therefore vnto him who being drunke committeth incest and alleageth that his wits were not his owne in as much as himselfe might haue chosen whether his wits should by that meane haue been taken from him Now rewards and punishments do alwaies presuppose some thing willingly done well or ill without which respect though we may sometimes receiue good or harme yet then the one is only a benefite and not a reward the other simply an hurt not a punishment From the sundry dispositions of mans will which is the roote of all his actions there groweth varietie in the sequeie of rewards and punishments which are by these and the like rules measured Take away the will and all actes are equall That which we doe not and would doe is commonly accepted as done By these and the like rules mens actions are determined of and iudged whether they bee in their owne nature rewardable or punishable Rewards and punishments are not receiued but at the handes of such as being aboue vs haue power to examine and iudge our deedes How men come to haue this authoritie one ouer an other in externall actions wee shall more diligently examine in that which followeth But for this present so much all do acknowledge that sith euery mans hart and conscience doth in good or euill euen secretly committed and knowne to none but it selfe either like or disallow it selfe and accordingly eyther reioyce very nature exulting as it were in certain hope of reward or else grieue as it were in a sense of future punishment neither of which can in this case bee looked for from any other sauing only from him who discerneth and iudgeth the very secrets of all hearts therefore he is the onely rewarder and reuenger of all such actions although not of such actions onely but of all whereby the lawe of nature is broken whereof himselfe is author For which causeâ— the Romane lawes called the lawes of the twelue tables requiring offices of inward affection which the eye of man cannot reach vnto threaten the neglecters of them with none but diuine punishment 10 That which hitherto wee haue set downe is I hope sufficient to shew their brutishnes which imagine that religion and vertue are only as men wil accompt of them that we might make as much accompt if we would of the contrarie without any harme vnto our selues and that in nature they are as indifferent one as the other Wee see then how nature it selfe teacheth lawes and statutes to liue by The lawes which haue bene hitherto mentioned doe bind men absolutely euen as they are meÌ„ although they haue neuer any setled fellowship neuer any solemne agreemeÌ„t amongst themselues what to doe or not to do But for as much as we are not by our selues sufficient to furnish our selues with competent store of thinges needfull for such a life as our nature doth desire a life fit for the dignitie of man therefore to supply those defectes and imperfections which are in vs liuing single and solely by our selues wee are naturally induced to seeke communion and fellowship with others This was the cause of mens vniting themselues at the first in politique societies which societies could not bee without gouernment nor gouernment without a distinct kind of law from that which hath bene alreadie declared Two foundations there are which beare vp publique societies the one a naturall inclination wherby al men desire sociable life fellowship the other an order expresly or secretly agreed vpon touching the manner of their vnion in liuing together The later is that which wee call the law of a common weale the very soule of a politique body the parts whereof are by law animated held together and set on worke in such actions as the common good requireth Lawes politique ordained for externall order and regiment amongst men are neuer framed as they should be vnlesse presuming the will of man to be inwardly obstinate rebellious and auerse from all obedieÌ„ce vnto the sacred lawes of his natureâ— in a word vnlesse presuming man to be in regard of his depraued minde little better then a wild beast they do accordingly prouide notwithstanding so to frame his outward actions that they bee no hinderance vnto the common good for which societies are instituted vnlesse they doe this they are not perfect It resteth therefore that we consider how nature findeth out such lawes of gouernmeÌ„t as serue to direct euen nature depraued to a right end All men desire to lead in this world an happie life That life is led most happily wherein all vertue is exercised without impedimeÌ„t or let The Apostle in exhorting men to contentment although they haue in this world no more then very bare food and raiment giueth vs thereby to vnderstand that those are euen the lowest of thinges necessary that if we should be stripped of al those things without which we might possibly be yet these must be left that destitution in these is such an impedimeÌ„t as till it be remoued suffereth not the mind of man to admit any other care For this cause first God assigned Adam maintenance of life and then appointed him a law to obserue For this cause after meÌ„ began to grow to a number the first thing we reade they gaue theÌ„selues vnto was the tilling of the earth and the feeding of cattle Hauing by this meane whereon to liue the principall actions of their life afterward are noted by the exercise of their religion True it is that the kingdome of God must be the first thing in our purposes desires But in as much as righteous life presupposeth life in as much
as to liue vertuously it is impossible except we liue therefore the first impediment which naturally we endeuor to remoue is penurie and want of thinges without which we cannot liue Vnto life many implements are necessary moe if we seeke as all men naturally doe such a life as hath in it ioy comfort delight and pleasure To this end we see how quickly sundry artes Mechanical were found out in the very prime of the world As things of greatest necessitie are alwaies first prouided for so things of greatest dignitie are most accounted of by all such as iudge rightly Although therefore riches be a thing which euery man wisheth yet no man of iudgement can esteeme it better to be rich then wise vertuous religious If we be both or either of these it is not because we are so borne For into the world we come as emptie of the one as of the other as naked in minde as we are in body Both which necessities of man had at the first no other helpes and supplies then only domesticall such as that which the prophet implieth saying Can a mother forget her child such as that which the Apostle mentioneth saying He that careth not for his owne is worse then an Infidell such as that concerning Abraham Abraham will commaund his sonnes and his household after him that they keepe the way of the Lord. But neither that which we learne of our selues nor that which others teach vs can preuaile where wickednes and malice haue takē deepe roote If therefore when there was but as yet one only family in the world no meanes of instruction humane or diuine could preuent effusion of bloud how could it be chosen but that when families were multiplied and increased vpon earth after seperation each prouiding for it selfe enuy strife cōtention violence must grow amongst thē for hath not nature furnisht man with wit valor as it were with armor which may be vsed as well vnto extreame euill as good yea were they not vsed by the rest of the world vnto euill vnto the contrary only by Seth Enoch and those few the rest in that line We all make complaint of the iniquitie of our times not vniustly for the dayes are euill But compare them with those times wherein there were no ciuil societies with those times wherein there was as yet no maner of publique regimēt established with those times wherin there were not aboue 8. persons righteous liuing vpon the face of the earth and wee haue surely good cause to thinke that God hath blessed vs exceedingly and hath made vs behold most happie daies To take away all such mutuall greeuances iniuries wrongs there was no way but only by growing vnto compositiō and agreement amongst thēselues by ordaining some kind of gouernment publike and by yeelding themselues subiect thereunto that vnto whom they graunted authoritie to rule gouerne by them the peace tranquilitie happy estate of the rest might be procured Men alwaies knew that when force and iniurie was offered they might be defendors of themselues they knew that howsoeuer men may seeke their owne cōmoditie yet if this were done with iniury vnto others it was not to be suffered but by all men and by all good means to be withstood finally they knew that no man might in reason take vpon him to determine his owne right and according to his owne determination proceed in maintenance therof in as much as euery man is towards himselfe and them whom he greatly affecteth partiall and therfore that strifes troubles would bee endlesse except they gaue their common consent all to be ordered by some whom they should agree vpon without which consent there were no reason that one man should take vpon him to be Lord or Iudge ouer an other because although there be according to the opinion of some very great and iudicious men a kind of naturall right in the noble wise and vertuous to gouerne them which are of seruile disposition neuerthelesse for manifestation of this their right mens more peaceable contentment on both sides the assent of them who are to be gouerned seemeth necessarie To fathers within their priuate families nature hath giuen a supreme power for which cause we see throughout the world euen from the first foundation therof all men haue euer bene taken as lords lawfull kings in their own houses Howbeit ouer a whole grand multitude hauing no such dependēcie vpon any one consisting of so many families as euery politique societie in the world doth impossible it is that any should haue complet lawful power but by consent of men or immediate appointment of God because not hauing the naturall superioritie of fathers their power must needs be either vsurped then vnlawfull or if lawfull then either graunted or consented vnto by them ouer whom they exercise the same or else giuen extraordinarily frō God vnto whom all the world is subiect It is no improbable opinion therefore which the Arch-philosopher was of that as the chiefest person in euery houshold was alwaies as it were a king so when numbers of housholds ioyned themselues in ciuill societie together kings were the first kind of gouernors 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 custome of gouernors 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 not this the only kind of regiment that hath bene receiued in the world The inconueniences of one kinde haue caused sundry other to be deuised So that in a word all publike regimēt of what kind soeuer seemeth euidently to haue risen from deliberate aduice consultation compositiō betweene men iudging it cōuenient behoueful there being no impossibilitie in nature considered by it self but that men might haue liued without any publike regiment Howbeit the corruption of our nature being presupposed we may not deny but that the lawe of nature doth now require of necessitie some kinde of regiment so that to bring things vnto the first course they were in vtterly to take away all kind of publike gouernmēt in the world were apparantly to ouerturn the whole world The case of mans nature standing therfore as it doth some kind of regiment the law of nature doth require yet the kinds therof being many nature tieth not to any one but leaueth the choice as a thing arbitrarie At the first when some certaine kinde of regiment was once approued it may be that nothing was then further thought vpon for the maner of gouerning but all permitted vnto their wisedome and discretion which were to rule till by experience they found this for all parts very inconuenient so as the thing which they had deuised for a remedie did indeede but increase the soare which it should haue
in all partes of decent demeanor So that the law of Angels wee cannot iudge altogether impertinent vnto the affaires of the Church of God Our largenesse of speech how men do finde out what thinges reason bindeth them of necessitie to obserue and what is guideth them to choose in things which are left as arbitrary the care we haue had to declare the different nature of lawes which seuerally concerne all men from such as belong vnto men eyther ciuilly or spiritually associated such as pertaine to the fellowship which nations or which Christian nations haue amongst themselues and in the last place such as concerning euery or any of these God himselfe hath reuealed by his holy worâ— all serueth but to make manifest that as the actions of men are of sundry distinct kindes so the lawes thereof must accordingly be distinguished There are in men operations some naturall some rationall some supernaturall some politique some finally Ecclesiasticall Which if we measure not each by his owne proper law whereas the things themselues are so different there will be in our vnderstanding and iudgement of them confusion As that first error sheweth whereon our opposites in this cause haue grounded themselues For as they rightly maintaine that God must be glorified in all thinges and that the actions of men cannot tend vnto his glory vnlesse they be framed after his law So it is their error to thinke that the only law which God hath appointed vnto men in that behalfe is the sacred Scripture By that which we worke naturally as when we breath sleepe mooue we set forth the glory of God as naturall agents doe albeit we haue no expresse purpose to make that our end nor any aduised determination therein to follow a law but doe that we doe for the most part not as much as thinking thereon In reasonable and morall actions another law taketh place a law by the obseruation whereof we glorifie God in such sort as no creature else vnder man is able to doe because other creatures haue not iudgement to examine the qualitie of that which is done by them and therfore in that they doe they neither can accuse nor approue themselues Men doe bothe as the Apostle teacheth yea those men which haue no written lawe of God to shewe what is good or euill carrie written in their hearts the vniuersall lawe of mankind the law of reason whereby they iudge as by a rule which God hath giuen vnto all men for that purpose The lawe of reason doth somewhat direct men how to honour God as their Creator but how to glorifie God in such sort as is required to the end he may be an euerlasting Sauiour this we are taught by diuine law which law both ascertaineth the truth and supplieth vnto vs the want of that other lawe So that in morall actions diuine law helpeth exceedingly the lawe of reason to guide mans life but in supernaturall it alone guideth Proceed wee further let vs place man in some publique societie with others whether Ciuill or Spirituall and in this case there is no remedie but we must adde yet a further lawe For although euen here likewise the lawes of nature and reason be of necessary vse yet somewhat ouer and besides them is necessary namely humane and positiue lawe together with that lawe which is of commerce betweene grand societies the law of nations and of nations Christian For which cause the lawe of God hath likewise said Let euery soule be subiect to the higher powers The publique power of all societies is aboue euery soule contained in the same societies And the principall vse of that power is to giue lawes vnto all that are vnder it which lawes in such case we must obey vnlesse there be reason shewed which may necessarily enforce that the lawe or reason or of God doth enioyne the contrarie Because except our owne priuate and but probable resolutions be by the lawe of publique determinations ouerruled we take away all possibilitie of sociable life in the worlde A plainer example whereof then our selues we cannot haue How commeth it to passe that wee are at this present day so rent with mutuall contentions and that the Church is so much troubled about the politie of the Church No doubt if men had bene willing to learne how many lawes their actions in this life are subiect vnto and what the true force of each lawe is all these controuersies might haue dyed the very day they were first brought forth It is both commonly said and truly that the best men otherwise are not alwayes the best in regard of societie The reason wherof is for that the law of mens actions is one if they be respected only as men and another wheÌ„ they are considered as parts of a politique body Many men there are then whom nothing is more commendable when they are singled And yet in societie with others none lesse fit to answere the duties which are looked for at their handes Yea I am perswaded that of them with whom in this cause we striue there are whose betters among men would bee hardly found if they did not liue amongst men but in some wildernesse by themselues The cause of which their disposition so vnframable vnto societies wherein they liue is for that they discerne not aright what place and force these seuerall kindes of lawes ought to haue in all their actions Is there question eyther concerning the regiment of the Church in generall or about conformitie betweene one Church and another or of ceremonies offices powers iurisdictions in our owne Church Of all these things they iudge by that râ—le which they frame to themselues with some shew of probabilitie and what seemeth in that sort conuenient the same they thinke themselues bound to practise the same by all meanes they labour mightily to vpholde whatsoeuer any law of man to the contrarie hath determined they weigh it not Thus by following the law of priuate reason where the law of publique should take place they breede disturbance For the better inuâ—ing therefore of mens mindes with the true distinction of lawes and of their seuerall force according to the diâ—ferent kind and qualitie of our actions it shal noâ— peraduenture be amisse to shew in some one example how they all take place To seeke no further let but that be considered then which there is not any thing more familiar vnto vs our foode What thinges are foode and what are not we iudge naturally by sense neither neede we any other law to be our director in that behalfe then the selfe-same which is common vnto vs with beastes But when we come to consider of foode as of a benefite which God of his bounteous goodnes hath prouided for all thinges liuing the law of reason doth here require the dutie of thankefulnesse at our handes towards him at whose hands we haue iâ— And least appetite in the vse of foode should leade vs beyond that
strength of this so much despised and debased authoritie of man Surely it doth and that oftner then we are aware of For although scripture be of God and therefore the proofe which is taken from thence must needes be of all other most inuincible yet this strength it hath not vnlesse it auouch the selfe same thing for which it is brought If there be eyther vndeniable apparance that so it doth or reason such as cannot deceiue then scripture-proofe no doubt in strength and value exceedeth all But for the most part euen such as are readiest to cite for one thing fiue hundred sentences of holy scripture what warrant haue they that any one of them doth meane the thing for which it is alleaged Is not their surest ground most commonly eyther some probable coniecture of their owne or the iudgement of others taking those Scriptures as they doe Which notwithstanding to meane otherwise then they take them it is not still altogether imposible So that now and then they ground themselues on humane authoritie euen when they most pretend diuine Thus it fareth euen cleane throughout the whole controuersie about that discipline which is so earnestly vrged and laboured for Scriptures are plentifully alleaged to proue that the whole Christian worlde for euer ought to embrace it Hereupon men terme it The discipline of God Howbeit examine sift and resolue their alleaged proofes till you come to the very roote from whence they spring the heart wherein their strength lyeth and it shall clearely appeare vnto any man of iudgement that the most which can be inferred vpon such plentie of diuine testimonies is onely this That some thinges which they maintaine as far as some men can probably coniecture doe seeme to haue bene out of scripture not absurdly gathered Is this a warrant sufficient for any mans conscience to builde such proceedinges vpon as haue beene and are put in vre for the stablishment of that cause But to conclude I would gladly vnderstand how it commeth to passe that they which so peremptorily doe maintaine that humane authoritie is nothing worth are in the cause which they fauour so carefull to haue the common sort of men perswaded that the wisest the godliest and the best learned in all Christendome are that way giuen seeing they iudge this to make nothing in the world for them Againe how commeth it to passe they cannot abide that authoritie should be alleaged on the other side if there be no force at all in authorities on one side or other Wherefore labour they to strip their aduersaries of such furniture as doth not helpe Why take they such needlesse paines to furnish also their owne cause with the like If it be voyd and to no purpose that the names of men are so frequent in their bookes what did moue them to bring them in or doth to suffer them there remaining Ignorant I am not how this is salued They do it not but after the truth made manifest first by reason or by scripture they doe it not but to controule the enemies of the truth who beare themselues bold vpon humane authority making not for them but against them rather Which answeres are nothing For in what place or vpon what consideration soeuer it be they doe it were it in their owne opinion of no force being done they would vndoubtedly refraine to doe it 8 But to the end it may more plainely appeare what we are to iudge of their sentences and of the cause it selfe wherein they are alleaged first it may not well be denied that all actions of men endued with the vse of reason are generally eyther good or euill For although it be granted that no action is properly tearmed good or euill vnlesse it be voluntarie yet this can be no let to our former assertion that all actions of men indued with the vse of reason are generally either good or euill because euen those thinges are done voluntarily by vs which other creatures do naturally in as much as wee might stay our doing of them if wee would Beastes naturally doe take their foode and rest when it offereth it selfe vnto them If men did so too and could not do otherwise of themselues there were no place for any such reproofe as that of our Sauiour Christ vnto his disciples could ye not watch with me one houre That which is voluntarily performed in things tending to the end if it be well done must needes be done with deliberate consideration of some reasonable cause wherefore wee rather should do it thē not Wherupō it seemeth that in such actions only those are said to be good or euil which are capable of deliberatiō so that many things being hourely done by men wherein they need not vse with themselues any manner of consultation at all it may perhaps hereby seeme that well or ill doing belongeth onely to our waightier affaires and to those deeds which are of so great importance that they require aduise But thus to determine were perilous and peraduenture vnsound also I do rather incline to thinke that seeing all the vnforced actiōs of mē are volūtary al volūtary actiōs tēding to the end haue choice al choise presupposeth the knowledge of some cause wherfore we make it wher the reasonable cause of such actiōs so readily offereth it self that it needeth not to be sought for in those things though we do not deliberat yet they are of their nature apt to be deliberated on in regard of the wil which may encline either way and would not any one way bend it self if there were not some apparent motiue to lead it Deliberatiō actuall we vse when there is doubt what we should incline our willes vnto Where no doubt is deliberation is not excluded as impertinent vnto the thing but as needlesse in regard of the agent which seeth already what to resolue vpon It hath no apparent absurditie therefore in it to thinke that all actions of men indued with the vse of reason are generally either good or euill Whatsoeuer is good the same is also approued of God and according vnto the sundrie degrees of goodnesse the kindes of diuine approbation are in like sort multiplyed Some things are good yet in so meane a degree of goodnesse that men are only nor disproued nor disalowed of God for them No man hateth his owne flesh If ye doe good vnto them that doe so to you the very Publicans themselues doe as much They are worse then Infidels that haue no care to prouide for their owne In actions of this sorte the very light of nature alone may discouer that which is so farre forth in the sight of God allowable Some thinges in such sorte are allowed that they be also required as necessary vnto saluation by way of direct immediate and proper necessitie finall so that without performance of them we cannot by ordinary course be saued not by any means be excluded from life obseruing them In actions of this kind
controuersie in this cause concerning the orders of the Church is what particulars the Church may appoint That which doth finde them out is the force of mans reason That which doth guide and direct his reason is first the generall law of nature which law of nature and the morall law of scripture are in the substance of law all one But because there are also in scripture a number of lawes particular and positiue which being in force may not by any law of man be violated we are in making lawes to haue thereunto an especiall eie As for example it might perhaps seeme reasonable vnto the Church of God following the generall laws concerning the nature of mariage to ordaine in particular that cosen germains shall not marry Which law notwithstanding ought not to be receiued in the Church if there should be in the scripture a law particular to the contrary forbidding vtterly the bonds of mariage to be so far forth abridged The same Thomas therfore whose definition of humane lawes we mentioned before doth adde thereunto his caution concerning the rule and canon whereby to make them Humane lawes are measures in respect of men whose actiōs they must direct howbeit such measures they are as haue also their higher rules to be measured by which rules are two the law of God and the law of nature So that laws humane must be made according to the generall lawes of nature without contradiction vnto any positiue lawe in scripture Otherwise they are ill made Vnto lawes thus made and receiued by a whole Church they which liue within the bosome of that Church must not think it a matter indifferēt either to yeeld or not to yeeld obedience Is it a small offence to despise the Church of God My sonne keepe thy fathers comaundement saith Salomon forget not thy mothers instruction bind thē bothe alwaies about thine hart It doth not stand with the duty which we owe to our heauenly fathers that to the ordinances of our mother the Church we should shew our selues disobedient Let vs not say we keepe the commandements of the one when we breake the law of the other For vnlesse we obserue bothe we obey neither And what doth let but that we may obserue both when they are not the one to the other in any sort repugnant For of such lawes only we speake as being made in forme and maner already declared can haue in them no contradiction vnto the lawes of almighty God Yea that which is more the lawes thus made God himselfe doth in such sort authorize that to despise them is to despise in them him It is a loose licentious opinion which the Anabaptists haue embraced holding that a Christian mans libertie is lost and the soule which Christ hath redeemed vnto himselfe iniuriously drawne into seruitude vnder the yoke of humane power if any law be now imposed besides the Gospell of Iesus Christ in obedience whereunto the spirite of God and not the constraint of men is to leade vs according to that of the blessed Apostle Such as are led by the spirits of God they are the sonnes of God and not such as liue in thraldome vnto men Their iudgement is therefore that the Church of Christ should admit no law makers but the Euangelists The author of that which causeth another thing to be is author of that thing also which thereby is caused The light of naturall vnderstanding wit and reason is from God he it is which thereby doth illuminate euery man entering into the world If there proceede from vs any thing afterwardes corrupt and naught the mother thereof is our owne darknes neither doth it proceed from any such cause whereof God is the author He is the author of all that we think or doe by vertue of that light which himselfe hath giuen And therefore the lawes which the very Heathens did gather direct their actiōs by so far forth as they proceeded from the light of nature God himselfe doth acknowledge to haue proceeded euen from himselfe and that he was the writer of them in the tables of their hearts How much more then he the author of those lawes which haue bene made by his Saints endued furder with the heauenly grace of his spirit and directed as much as might be with such instructiōs as his sacred word doth yeeld Surely if we haue vnto those lawes that dutifull regard which their dignitie doth require it will not greatly need that we should be exhorted to liue in obedience vnto them If they haue God himselfe for their author contempt which is offered vnto them cannot choose but redound vnto him The safest and vnto God the most acceptable way of framing our liues therfore is with all humilitie lowlines and singlenes of hart to studie which way our willing obedience both vnto God and man may be yeelded euen to the vtmost of that which is due 10 Touching the mutabilitie of lawes that concerne the regiment politie of the church changed they are when either altogether abrogated or in part repealed or augmented with farther additions Wherein wee are to note that this question about changing of lawes concerneth onely such lawes as are positiue and do make that now good or euill by being commanded or forbidden which otherwise of it selfe were not simply the one or the other Vnto such lawes it is expressely sometimes added how long they are to continue in force If this be no where exprest then haue we no light to direct our iudgemēts concerning the chaungeablenes or immutabilitie of them but by considering the nature and qualitie of such lawes The nature of euery lawe must be iudged of by the ende for which it was made and by the aptnes of thinges therein prescribed vnto the same end It may so fall out that the reason why some lawes of God were giuen is neither opened nor possible to be gathered by wit of man As why God should forbid Adam that one tree there was no way for Adam euer to haue certainely vnderstood And at Adams ignorance of this point Satan tooke aduantage vrging the more securely a false cause because the true was vnto Adam vnknowne Why the Iewes were forbidden to plow their ground with an oxe and an asse why to cloath themselues with mingled attire of wooll and linnen both it was vnto them vnto vs it remaineth obscure Such lawes perhaps cannot be abrogated sauing onely by whom they were made because the intent of them being knowne vnto none but the author he alone can iudge how long it is requisite they should endure But if the reason why things were instituted may be known and being knowne do appeare manifestly to be of perpetuall necessitie then are those things also perpetuall vnlesse they cease to be effectuall vnto that purpose for which they were at the first instituted Because when a thing doth cease to be auaileable vnto the end which gaue it being the
scandalous at certain times and in certaine places and to certaine men the open vse thereof neuerthelesse being otherwise without daunger The verie nature of some rites and Ceremonies therfore is scandalous as it was in a number of those which the Manichees did vse and is in all such as the law of God doth forbid Some are offensiue only through the agreement of men to vse them vnto euill and not else as the most of those thinges indifferent which the Heathens did to the seruice of their false Gods which an other in heart condemning their idolatrie could not doe with them in shew and token of approbation without being guiltie of scandall giuen Ceremonies of this kinde are either deuised at the first vnto euill as the Eunomian Heretiques in dishonour of the blessed Trinitie brought in the laying on of water but once to crosse the custom of the Church which in Baptisme did it thrise or else hauing had a profitable vse they are afterwards interpreted and wrested to the contrarie as those Heretiques which held the Trinitie to be three distinct not persons but natures abused the Ceremonie of three times laying on water in Baptisme vnto the strengthning of their heresie The element of water is in Baptisme necessarie once to lay it on or twice is indifferent For which cause Gregorie making mention thereof sayth To diue an infant either thrice or but once in Baptisme can be no way a thing reproueable seeing that both in three times washing the Trinitie of persons and in one the Vnitie of Godhead may be signified So that of these two Ceremonies neither being hurtfull in it selfe both may serue vnto good purpose yet one was deuised and the other conuerted vnto euill Now whereas in the Church of Rome certaine Ceremonies are said to haue bene shamefully abused vnto euill as the Ceremonie of Crossing at Baptisme of kneeling at the Eucharist of vsing Wafer-cakes and such like the question is whether for remedie of that euill wherein such Ceremonies haue bene scandalous and perhaps may be still vnto some euen amongst our selues whome the presence and sight of them may confirme in that former error whereto they serued in times past they are of necessitie to be remoued Are these or any other Ceremonies wee haue common with the Church of Rome scandalous and wicked in their verie nature This no man obiecteth Are any such as haue bene polluted from their verie birth and instituted euen at the first vnto that thing which is euill That which hath bene ordeyned impiously at the first may weare out that impietie in tract of time and then what doth let but that the vse thereof may stand without offence The names of our monethes and of our dayes wee are not ignorant from whence they came and with what dishonour vnto God they are said to haue bene deuised at the first What could be spoken against any thing more effectuall to stirre hatred then that which sometime the auncient Fathers in this case speake Yet those very names are at this day in vse throughout Christendome without hurt or scandall to any Cleare and manifest it is that thinges deuised by Heretiques yea deuised of a very hereticall purpose euen against religion and at their first deuising worthy to haue bene withstood may in time growe meete to be kept as that custome the inuentors wherof were the Eunomian Heretiques So that customes once established and confirmed by long vse being presently without harme are not in regard of their corrupt originall to be held scandalous But coÌ„cerning those our Ceremonies which they reckon for most Popish they are not able to auouch that any of them was otherwise instituted theÌ„ vnto good yea so vsed at the first It followeth then that they all are such as hauing serued to good purpose were afterward conuerted vnto the contrary And sith it is not so much as obiected against vs that we reteine together with them the euil wherwith they haue bin infected in the Church of Rome I would demand who they are whom we scandalize by vsing harmles things vnto that good end for which they were first instituted Amongst our selues that agree in the approbation of this kinde of good vse no man wil say that one of vs is offensiue and scandalous vnto another As for the fauorers of the church of Rome they know how far we herein differ dissent froÌ„ them which thing neither we conceale they by their publike writings also professe daily how much it grieueth them so that of theÌ„ there will not many rise vp against vs as witnesses vnto the inditement of scandal whereby we might be coÌ„demned cast as hauing strengthned theÌ„ in that euil wherwith they pollute themselues in the vse of the same Ceremonies And concerning such as withstaÌ„d the Church of England herein hate it because it doth not sufficiently seeme to hate Rome they I hope are far enough froÌ„ being by this meane drawne to any kind of popish error The multitude therfore of them vnto whom we are scaÌ„dalous through the vse of abused ceremonies is not so appareÌ„t that it can iustly be said in general of any one sort of meÌ„ or other we cause theÌ„ to offend If it be so that now or theÌ„ some few are espied who hauing bin accustomed heretofore to the rites ceremonies of the Church of Rome are not so scowred of their former rust as to forsake their auncient perswasioÌ„ which they haue had howsoeuer they frame theÌ„selues to outward obedience of laws orders because such may misconster the meaning of our ceremonies and so take theÌ„ as though they were in euery sort the same they haue bin shal this be thought a reason sufficieÌ„t wheron to coÌ„clude that some law must necessarily be made to abolish al such ceremonies They answer that there is no law of God which doth bind vs to reteine theÌ„ And S. Pauls rule is that in those things froÌ„ which without hurt we may lawfully absteine we should frame the vsage of our libertie with regard to the weakenes and imbecillitie of our brethren Wherefore vnto them which stood vpon their owne defence saying All things are lawfull vnto me he replyeth But all things are not expedient in regard of others All things are cleane all meates are lawfull but euill vnto that man that eateth offensiuely If for thy meates â—ake thy brother bee grieued thou walkest no longer according to charitie Destroy not him with thy meate for whome Christ dyed Dissolue not for foodes sake the worke of God Wee that are strong must beare the imbecillities of the impotent and not please our selues It was a weakenesse in the Christian Iewes and a maime of iudgement in them that they thought the Gentiles polluted by the eating of those meates which themselues were afraid to touch for feare of transgressing the lawe of Moses yea hereat their hearts did so much rise that the Apostle had iust cause to feare least