The Laws of Ecclesiastical Polity, Book 1 (2 of 2)
Wherfore God hath by scripture further made knowne such supernaturall lawes as do serue for mens direction.11 Al things (God only excepted) besides the nature which they hauehave in thē selues, receiue externally some perfection frō other things, as hath bene shewed. In so much as there is in the whole world no one thing great or small, but either in respect of knowledge or of vse it may vntounto out perfectiō adde somewhat. And whatsoeuer such perfection there is which our nature may acquire, the same we properly terme our good; our soueraign good or blessednes, that wherin the highest degree of all our perfectiō consisteth, that which being once attained vntounto, there cā rest nothing further to be desired, & therfore with it our soules are fully cōtent & satisfied, in that they hauehave they reioyce & thirst for no more▪ wherfore of goo… things desired, some are such that for themselues we couet them not, but only because they serue as instruments vntounto that for which we are to seeke, of this sorte are riches: an other kind there is which although we desire for it selfe, as health & vertue & knowledge, neuerthelesse they are not the last marke whereat we aime, but hauehave their further end whereunto they are referred; so as in them we are not satisfied as hauing attained the vtmost we may, but our desires doe still proceede. These things are linked and as it were chained one to another, we labour to eate, and we eate to liue, and we liue to do good, & the good which we do is as seede sowne aGal. 6.8. Hee that soweth to the spirit, shall of the spirit reape life euerlasting.with reference vntounto a future haruest. But we must come at the length to some pause. For if eueryevery thing were to bee desired for some other without any stint, there could be no certaine end proposed vntounto our actions, we should go on we know not whether, yea whatsoeuer we do were in vaine, or rather nothing at all were possible to be done. For as to take away the first efficient of our being, were …o annihilate vtterly our persons; so we cannot remoue the last finall cause of our working, but we shall cause whatsoeuer we worke to cease. Therfore some thing there must be desired for it selfe simply and for no other. That is simply for it selfe desirable, vntounto the nature wherof it is opposite & repugnant to be desired with relation vntounto any other. The oxe and the asse desire their food, neither propose they vntounto themselues any end wherfore; so that of them this is desired for it selfe; but why? By reason of their imperfection which cannot otherwise desire it: whereas that which is desired simply for it selfe, the excellencie thereof is such as permitteth it not in any sort to be referred to a further end. Now that which man doth desire with reference to a further end, the same he desireth in such measure as is vntounto that end conuenient: but what he coueteth as good in it selfe, towardes that his desire is euer infinite. So that vnlesse the last good of all which is desired altogether for it selfe, be also infinite; we doe euill in making it our end: euen as they who placed their felicitie in wealth or honour or pleasure or any thing here attained; because in desiring any thing as our finall perfection which is not so, we do amisse. Nothing may be infinitly desired, but that good which in deed is infinite. For the better, the more desirable; that therefore most desirable,Vide Arist Eth 10. cap. 10. & Metaph. 12. ca 6. & cap. 4. & cap. 30. wherin there is infinitie of goodnes; so that if any thing desirable may be infinit, that must needes be the highest of all things that are desired. No good is infinite but onelyonly God: therefore he our felicitie and blisse. Moreouer desire tendeth vntounto vnion with that it desireth. If then in him we be blessed, it is by force of participation & coniunction with him. Againe, it is not the possession of any good thing can make them happie which hauehave it, vnlesse they inioy the thing wherewith they are possessed. Then are we happie therfore, when fully we enioy God, as an obiect wherein the powers of our soules are satisfied euen with euerlasting delight: so that although we be mē, yet by being vntounto God vnited, we liue as it were the life of God. Happines therfore is that estate wherby we attaine, so far as possibly may be attained, the ful possession of that which simply for it selfe is to be desired, and containeth in it after an eminent sorte the contentation of our desires, the highest degree of all our perfection. Of such perfection capable we are not in this life. For while we are in the world, subiect we are vntounto sundry aforeign. Mercur. Trismeg. Aug. de trin. lib. 9. ca. vl….imperfections, griefe of body, defectes of minde; yea the best thinges we doe are painefull, and the exercise of them grieuous, being continued without intermission; so as in those very actions whereby we are especially perfected in this life, wee are not able to persist, forced we are with very wearines & that often to interrupt thē; which tediousnes cannot fall into those operations that are in the state of blisse, when our vnion with God is complete. Complete vnion with him must be according vntounto eueryevery power and facultie of our mindes apt to receiue so glorious an obiect. Capable we are of God both by vnderstanding and will; by vnderstanding as hee is that soueraigne truth, which comprehendeth the rich treasures of all wisdom▪ by will, as he is that sea of goodnesse, whereof who so tasteth shall thirst no more. As the wil doth now worke vponupon that obiect by desire, which is as it were a motion towards the end as yet vnobtained; so likewise vponupon the same hereafter receiued it shall worke also by louelove. Appetitus inhiantis fit amor fruentis, saith Saint Augustine, The longing disposition of them that thirst, is chaunged▪ into the sweete affection of them that taste and are replenished. Whereas wee now louelove the thing that is good, but good especially in respect of benefit vntounto vsus▪ we shall then louelove the thing that is good, only or principally for the goodnes of beauty in it self. The soule being in this sorte as it is actiue, perfected by louelove of that infinite good; shall as it is receptiue, be also perfected with those supernaturall passions of ioy peace & delight. All this endlesse and euerlasting.Math. 25. The iust shall goe into life euerlasting▪ Which perpe…uitie, in regard whereof our blessednes is termed a crowne which withereth not, doth neither depend vponupon the nature of the thing it selfe,Math. 22. They shalbe a… the Angels of God. …. Tim. 4.…. 1. Pet. 1.4. nor proceede from any naturall necessitie that our soules should so exercise themselues for euer in beholding and louing God, but from the wil of God, which doth both freely perfect our nature in so high a degree, & continue it so perfected. VnderUnder man no creature in the world is capable of felicitie and blisse; first, because their chiefest perfection consisteth in that which is best for thē, but not in that which is simply best, as ours doth; secondly, because whatsoeuer externall perfection they tende vntounto, it is not better then themselues, as ours is. How iust occasiō hauehave we therfore euen in this respect with the Prophet to admire the goodnes of God; Lorde what is man that thou shouldest exalt him aboue the workes of thy hands, so farre as to make thy selfe the inheritance of his rest,Psal. …. and the substance of his felicitie? Now if men had not naturally this desire to be happie, how were it possible that all men should hauehave it? All men hauehave. Therefore this desire in man is naturall. It is not in our power not to do the same: how should it then be in our power to doe it coldly or remissely? so that our desire being naturall, is also in that degree of earnestnes whereunto nothing can be added. And is it probable that God should frame the hearts of all mē so desirous of that which no man may obtaine? It is an axiome of nature, that naturall desire cannot vtterly be frustrate.Comment in proaem. 2. Me…ph. This desire of ours being natural should be frustrate, if that which may satisfie the same were a thing impossible for man to aspire vntounto. Man doth seeke a triple perfection, first a sensual, consisting in those things which very life it selfe requireth, either as necessary supplements, or as beauties & ornaments therof; then an intellectuall, consisting in those things which none vnderneth man is either capable of or acquainted with; lastly a spirituall & diuine, consisting in those things wherunto we tend by supernatural means here, but cānot here attaine vntounto them. They that make the first of these three the scope of their whole life, are said by the Apostle to hauehave no God, but onelyonly their bellie, to be earthly minded men. VntoUnto the second they bend themselues, who seeke especially to excell in all such knowledge & vertue as doth most cōmend men. To this branch belongeth the lawe of morall & ciuil perfection.Phil. 3.1…. That there is somewhat higher then either of these two, no other proofe doth neede, then the very processe of mans desire, which being naturall should be frustrate, if there were not some farther thing wherin it might rest at the length contented, which in the former it cannot do. For man doth not seeme to rest satisfied either with fruition of that wherewith his life is preserued, or with performance of such actions as aduance him most deseruedly in estimation; but doth further couet, yea oftentimes manifestly pursue with great sedulitie & earnestnes, that which cannot stand him in any stead for vitall vse; that which exceedeth the reach of sense; yea somwhat aboue capacitie of reason, somewhat diuine and heauenly, which with hidden exultation it rather surmiseth then conceiueth; somwhat it seeketh and what▪ that is directly it knoweth not, yet very intentiue desire thereof doth so incite it, that all other knowne delightes and pleasures are laide aside, they giuegive place to the search of this but onelyonly suspected desire. If the soule of man did serue onelyonly to giuegive him beeing in this life, then thinges appertaining vntounto this life would content him, as wee see they doe other creatures: which creatures inioying what they liue by, seeke no further, but in this contentation do shew a kind of acknowledgemēt, that there is no higher good which doth any way belōg vntounto thē. With vsus it is otherwise. For although the beauties, riches, honors, sciences, virtues and perfections of all men liuing, were in the present possession of one: yet somewhat beyond and aboue all this there would still be sought and earnestly thirsted for. So that nature euen in this life doth plainly claime & call for a more diuine prefectiō, then either of these two that hauehave bene mentioned. This last and highest estate of perfection whereof we speake, is receiued of men in the nature of a aMath. ….1…. Reioyce and be glad▪ for great is your reward in heauen. Aug. de doct. Christ. cap. 6. Summa merces est vt ipso per…ru… mur.reward. Rewards do alwayes presuppose such duties performed as are rewardable. Our naturall meanes therefore vntounto blessednesse are our workes: nor is it possible that nature should euer find any other way to saluation then onelyonly this. But examine the workes which we do, and since the first foundation of the world what one can say, My wayes are pure? Seeing then all flesh is guilty of that for which God hath threatned eternally to punish, what possibility is there this way to be saued? There resteth therefore either no way vntounto saluation, or if any, then surely a way which is supernaturall, a way which could neuer hauehave entred into the heart of man as much as once to conceiue or imagine, if God himself had not reuealed it extraordinarily. For which cause we terme it the mystery or secret way of saluation. And therfore S. Ambrose in this matter appealeth iustly from man to God, bAmbros. contra Sym.Caeli mysterium doceat me Deus qui condidit, non homo qui seipsum ignorauit, Let God himselfe that made me, let not man that knows not himselfe, be my instructor concerning the mysticall way to heauen. cMagno & excellenti ingenio viri, cum se doctrinae penitus dedidissent, quicquid laborit poterat impendi (contemptis omnibus & priuatis & publicis actionibus) ad inquirendae veritatis studi… contulerunt; existimentes multo esse praeclarius humanarum diuinarum que rerum inuestigare ac scire rationem, quàm struēdi… o…ibus aut cu…nulandis honoribus in haerere. Sed nequ… adepti sunt id quod volebant▪ & operam simul at que industriam pe… diderunt▪ quia veritas, id est arcanum summi Dei qui fecit omnia, ingenio ac propriis sensibu… non potest cō prehendi. Alioqui nihil inter deum hominémque distaret, si consilia & dispositiones illius maiestatis aeternae cogitatio assequeretur hu…lana. Quod quia fieri non potuit vt homini per seipsum ratio diuina notesceret, non est passus hominem Deus lumen sapientiae requirentem diutiùs a berrare, ac sine vllo laboris effectu vagari pertenebras inextricabiles. A peruit oculo… eius aliquando, & noti…nem veritati… munus suum fecit, vt & humanam sapientiam nullam esse monstraret, & erranti ac vago …am consequendae immortalitatis ostenderet. Lactan. lib. 1. cap. 1.When men of excellent wit (saith Lactantius) had wholly betaken thēselues vntounto study, after farewell bidden vntounto all kind as well of priuate as publique action, they spared no labour that might be spent in the search of truth; holding it a thing of much more price to seeke and to find out the reason of all affaires as well diuine as humaine, thē to stick fast in the toile of piling vp riches and gathering together heapes of honors. Howbeit they bothe did faile of their purpose, and got not as much as to quite their charges; because truth which is the secret of the most high God, whose proper handiworke all things are, cannot be compassed with that wit and those senses which are our owne. For God and man should be very neere neighbors, if mans cogitations were able to take a suracy of the counsels and appointments of that maiestie euerlasting. Which being vtterly impossible, that the eye of man by it selfe should looke into the bosome of diuine reason; God did not suffer him being desirous of the light of wisedome, to stray any longer vp & downe, and with bootlesse expense of trauaile to wander in darknesse that had no passage to get out by. His eyes at the length God did open; and bestow vponupon him the knowledge of the truth by way of Donatiue; to the end that man might both be clearly conuicted of folly, and being through error out of the way, hauehave the path that leadeth vntounto immortality layd plaine before him. Thus far Lactantius Firmianus to shew that God himselfe is the teacher of the truth, wherby is made knowne the supernaturall way of saluation & law for thē to liue in that shall be saued. In the natural path of euerlasting life, the first beginning is that hability of doing good, which God in the day of mans creation indued him with; frō hence obedience vntounto the will of his creator, absolute righteousnes and integrity in all his actions; and last of al the iustice of God rewarding the worthinesse of his deserts with the crowne of eternall glory. Had Adam continued in his first estate, this had bene the way of life vntounto him & all his posterite. Wherin I confesse notwithstanding with the aScot. lib. 4. Sent. dict. 49.6 Loquendo de strictâ iustitiâ, Deus nulli nostrum propter quaecun… que merita est debitor perfectionis reddendae tam intensae, propter immoderatū excessum illius perfectionis vltra illa merita. Sed esto quod ex liberalitate suâ determinasset meritis conserre actum tam perfectum tanquam praemium, tali quidem iustitiâ qualis decet cum, scilicet supererogantis in praemus: tamen non sequitur ex hoc necessatiò quòd perillam iu…titiam sit reddenda perfectio perennis tanquam praemium, imo abundans fieret retributio in beatitudine vnius momenti.wittiest of the Schoole diuines, that if we speake of strict iustice, God could no way hauehave bene bound to require mans labours in so large and ample maner as humaine felicitie doth import: in as much as the dignity of this exceedeth so far the others value. But be it that God of his great liberality had determined in lieu of mans endeuors to bestow the same, by the rule of that iustice which best beseemeth him, namely the iustice of one that requiteth nothing mincingly, but all with pressed and heaped and euen ouer-inlarged measure: yet could it neuer hereupon necessarily bee gathered, that such iustice should adde to the nature of that reward the property of euerlasting continuance; sith possession of blisse, though it should be but for a moment, were an aboundant retribution. But we are not now to enter into this consideration, how gratious and bountifull our good God might still appeare in so rewarding the sonnes of men, albeit they should exactly performe▪ whatsoeuer duty their nature bindeth thē vntounto. Howsoeuer God did propose this reward, we that were to be rewarded must hauehave done that which is required at our hands; we failing in the one, it were in nature an impossibility that the other should be looked for. The light of nature is neuer able to find out any way of obtaining the reward of blisse, but by performing exactly the duties and works of righteousnes. From saluation therefore and life all flesh being excluded this way, behold how the wisedome of God hath reuealed a way mysticall and supernaturall, a way directing vntounto the same end of life by a course which groundeth it selfe vponupon the guiltinesse of sinne, and through sinne desert of condemnation and death. For in this way the first thing is the tender compassion of God respecting vsus drowned and swallowed vp in miserie; the next is redemption out of the same by the pretious death and merite of a mighty Sauiour, which hath witnessed of himselfe saying bIohn. 14.6.I am the way, the way that leadeth vsus from miserie into blisse. This supernaturall way had God in himselfe prepared before all worlds. The way of supernaturall dutie which to vsus he hath prescribed, our Sauiour in the Gospell of Saint Iohn doth note, terming it by an excellency the worke of God: cIohn 6.29.This is the worke of God that ye beleeue in him whom he hath sent. Not that God doth require nothing vntounto happinesse at the hands of men sauing onelyonly a naked beliefe, (for hope and Charity we may not exclude:) but that without beliefe all other things are as nothing, & it the ground of those other diuine vertues. Concerning faith, the principall obiect whereof is that eternall veritie which hath discouered the treasures of hidden wisedome in Christ; concerning hope, the highest obiect wherof is that euerlasting goodnesse which in Christ doth quicken the dead; concerning charity, the finall obiect whereof is that incomprehensible beauty which shineth in the countenance of Christ the sonne of the liuing God; concerning these vertues, the first of which beginning here with a weake apprehensiō of things not seene, endeth with the intuitiue vision of God in the world to come; the second beginning here with a trembling expectation of things far remoued, and as yet but onelyonly heard of, endeth with reall and actuall fruition of that which no tongue can expresse; the third beginning here with a weake inclination of heart towards him vntounto whom we are not able to approch, endeth with endlesse vnion, the mistery wherof is higher then the reach of the thoughts of men; concerning that faith hope & charity without which there can be no saluation; was there euer any mention made sauing only in that law which God himselfe hath from heauen reuealed? There is not in the world a syllable muttered with certaine truth cōcerning any of these three, more then hath bene supernaturally receiued from the mouth of the eternall God. Lawes therefore concerning these things are supernaturall, both in respect of the maner of deliuering them which is diuine, and also in regard of the things deliuered, which are such as hauehave not in nature any cause from which they flow, but were by the voluntary appointment of God ordeined besides the course of nature, to rectifie natures obliquity withall.
12 aThe cause why so many naturall or rational laws are …et downe in hol▪ Scripture.When supernaturall duties are necessarily exacted, naturall are not reiected as needlesse. The law of God therefore is though principally deliuered for instruction in the one, yet fraught with precepts of the other also. The scripture is fraught euen with lawes of nature. In so much that, bIus naturale est quod in lege & Euāgelio continetur. p. 1. d. 1.Gratian defining naturall right (whereby is meant the right which exacteth those generall duties, that concerne men naturally euen as they are men) termeth naturall right that which the bookes of the Lawe and the Gospell do containe. Neither is it vaine that the Scripture aboundeth with so great store of lawes in this kind. For they are either such as we of our selues could not easily hauehave found out, and then the benefit is not small to hauehave them readily set downe to our hands▪ or if they be so cleere & manifest that no man indued with reason can lightly be ignorant of them, yet the spirite as it were borrowing them from the schoole of nature as seruing to proue things lesse manifest, and to induce a perswasion of somewhat which were in it selfe more hard and darke, vnlesse it should in such sort be cleared, the very applying of them vntounto cases particular is not without most singular vse and profite many wayes for mens instruction. Besides, be they plaine of themselues or obscure, the euidence of Gods owne testimonie added vntounto the naturall assent of reason concerning the certaintie of them, doth not a little comfort and confirme the same. Wherefore in as much as our actions are conuersant about things beset with many circumstances, which cause men of sundry wits to be also of sundry iudgements concerning that which ought to be done: requisite it cānot but seeme the rule of diuine law should herein helpe our imbecillity, that we might the more infallibly vnderstand what is good & what euill. The first principles of the law of nature are easie, hard it were to find men ignorant of them: but concerning the duty which natures law doth require at the hands of men in a number of things particular, so cIosephus lib. secūdo contra Appio. Lacedae monii quomodo nō sunt ob inhospitalitatē reprehendēdi, …aedúm que neglectum nuptiarum? Elien…e… verò & Th… bani ob coitū cum malculis planè impudentē & contra naturam; quem recte & vtiliter exercere pu…abant? Cumque hae… Comninò perpetrarēt, etiam luis legibus miscu ere. vide. Th. 12. q. 49.4.5.6. Lex naturae … corrupt… suit apud … manos, ve … trocinium ti… reputarēt peccatum. August. aut quisquis author est lib. de quaest. non. & vet. test. quis nescia…, quid bonae vitae cō ueniat, aut ignor…t▪ quia quod … sien non vultali…s minime deb… at facere? At verò vbi naturali… lex qua n…st oppressa, consuetudine delinquendi, tunc oportuit manifestari scriptis, vt dei iudicium omnes audiren…: non quod penitus oblitera ta est, sed qui… maxima eius authoritate carebat, idololatriae studebatur, timor dei in terris nō erat, fornicatio operabatur, circa rem proximi auida erat concupiscentia. Data ergo lex est, vt quae sciebantur authoritatem haberent, & quae latere caeperant manifestarentur.farre hath the naturall vnderstanding euen of sundry whole nations bene darkned, that they hauehave not discerned no not grosse iniquity to bee sinne. Againe, being so prone as we are to fawne vponupon our selues, and to be ignorant as much as may be of our owne deformities; without the feeling sense whereof we are most wretched, euen so much the more, because not knowing thē we cannot as much as desire to hauehave them taken away: how should our fest…ed sores be cured, but that God hath deliuered a law as sharpe as the two edged sword, pearcing the very closest and most vnsearchable corners of the heart, which the law of nature can hardly, humaine lawes by no meanes possible reach vntounto? Hereby we know euen secret concupiscence to be sinne, and are made fearefull to offend though it be but in a wandering cogitation. Finally of those things which are for direction of all the parts of our life needfull, and not impossible to be discerned by the light of nature it selfe, are there not many which few mens naturall capacitie, and some which no mans hath bene able to find out? They are, sayth Saint Augustine, but a few and they indued with great ripenes of wit and iudgement, free from all such affaires as might trouble their meditations, instructed in the sharpest and the subtlest points of learning, who hauehave, and that very hardly, bene able to find out but onelyonly the immortality of the soule. The resurrection of the flesh what man did euer at any time dreame of, hauing not heard it otherwise then from the schoole of nature? Whereby it appeareth how much we are bound to yeeld vntounto our creator the father of all mercy eternall thankes, for that he hath deliuered his law vntounto the world, a law wherein so many things are laid open cleere and manifest; as a light which otherwise would hauehave bene buried in darknesse, not without the hazard, or rather not with the hazard, but with the certaine losse of infinite thousands of soules most vndoubtedly now saued. We see therefore that our soueraigne good is desired naturally; that God the author of that naturall desire had appointed naturall meanes whereby to fulfill it; that man hauing vtterly disabled his nature vntounto those meanes, hath had other reuealed from God, and hath receaued from heauen a law to teach him how that which is desired naturally must now supernaturally be attained, finally we see that because those later exclude not the former quite and cleane as vnnecessary, therefore together with such supernaturall duties as could not possibly hauehave beene otherwise knowne to the world, the same lawe that teacheth them, teacheth also with them such naturall duties as could not by light of nature easily hauehave bene knowne.
The benefit of hauing diuine lawes written.13. In the first age of the world God gaue lawes vntounto our fathers, and by reason of the number of their daies, their memories serued in steed of books; wherof the manifold imperfections and defects being knowne to God, he mercifully relieued the same by often putting them in mind of that whereof it behoued them to be specially mindfull. In which respect we see how many times one thing hath bene iterated vntounto sundry euen of the best and wisest amongst them▪ After that the liues of men were shortned, meanes more durable to preserue the lawes of God from obliuion and corruption grew in vse, not without precise direction from God himselfe. First therefore of Moyses it is sayd, that he wrote all the words of God;Exod. 24.4. not by his owne priuate motion and deuise: for God taketh this act to himselfe,Ose. 8.1…. I hauehave written. Furthermore were not the Prophets following commanded also to do the like? VntoUnto the holy Euangelist Saint Iohn how often expresse charge is giuen,Apoc. 1… 11. & 14.13. Scribe, write these things? Concerning the rest of our Lords Disciples the words of Saint Augustine are, Quic quid ille de suis factis & dictis nos legere voluit▪ Aug. lib. 1. de cons. Euang. cap. v…c.hoc scribendū illis tanquā suis manibus imperauit. Now although we do not deny it to be a matter meerely accidentall vntounto the law of God to be written; although writing be not that which addeth authority and strength thereunto, finally though his lawes do require at our hands the same obedience howsoeuer they be deliuered; his prouidēce notwithstanding which hath made principall choice of this way to deliuer them, who seeth not what cause we hauehave to admire and magnifie? The singular benefit that hath growne vntounto the world by receiuing the lawes of God, euen by his owne appointment committed vntounto writing, we are not able to esteeme as the value thereof deserueth▪ When the question therefore is, whether we be now to seeke for any reuealed law of God other where then onelyonly in the sacred Scripture, whether we do now stand bound in the sight of God to yeeld to traditions-vrged by the Church of Rome the same obedience and reuerence we do to his written lawe, honouring equally and adoring both as Diuine: our answer is, no. They that so earnestly pleade for the authority of Tradition, as if nothing were more safely conueyed then that which spreadeth it selfe by report, and descendeth by relation of former generations vntounto the ages that succeed, are not all of the them (surely a miracle it were if they should be) so simple, as thus to perswade themselues; howsoeuer if the simple were so perswaded, they could be content perhaps very well to enioy the benefit, as they accompt it, of that common error. What hazard the truth is in when it passeth through the hands of report, how maymed and deformed it becommeth; they are not, they cannot possibly be ignorant. Let them that are indeed of this mind, consider but onelyonly that litle of things Diuine, which the Heathen hauehave in such sort receiued.aI mean those historical matters cōcerning the anciēt state of the first world, the deluge, the sons of Noah, the children of Israels deliuerance out of Aegypt, the life and doings of Moses their Captaine, with such like: the certaine truth whereof deliuered in holy Scripture, is of the Heathen which had thē onelyonly by report, so intermingled with fabulous vanities, that the most which remaineth in them to bee seene, is the shew of darké and obscure steps, where some part of the truth hath gone. How miserable had the state of the Church of God beene long ere this, if wanting the sacred Scripture▪ we had no record of his lawes but onelyonly the memory of man, receiuing the same by report and relation from his predecessors? By Scripture it hath in the wisedome of God seemed meete to deliuer vntounto the world much but personally expedient to be practised of certaine men; many deepe and profound points of doctrine, as being the maine originall ground whereupon the precepts of duty depend▪ many prophecies the cleere performance whereof might confirme the world in beliefe of things vnseene; many histories to serue as looking glasses to behold the mercy, the truth, the righteousnesse of God towards all that faithfully serue▪ obey and honor him; yea many intire meditations of pietie, to be as patternes and presidents in cases of like nature; many things needfull for … plication▪ many for applicatiō vntounto particular occasions, such as the prouidence of God from time to time hath taken to hauehave the seuerall bookes of his holy ordinance written. Be it them that together with the principall necessary lawes of God, there are sundry other things written, whereof we might happily be ignorant, and yet be saued. VVhat shall we hereupon thinke them needlesse? shall we esteeme them as riotous branches wherewith we sometimes behold most pleasant vines ouergrown? Surely no more then we iudge our hands, on our eies …perfluou… ▪ or what part soeuer, which if our bodies did want, we might notwithstāding any such defect reteine still the complete being of men. As therfore a complete man is neither destitute of any part necessary, and hath some partes wherof though the want could not depriue him of his essence, yet to hauehave …hem standeth him in singular stead in respect of the special vses for which they serues in … all those writings which conteine in them the law of God, all those …n…r…ble bookes of Scripture, all those sacred tomes and volumes of holy wri…, …ey are with such absolute perfection framed, that in them there neither … any thing, the lacke whereof might depriue vsus of life; nor any thing in such wise aboundeth, that as being superfluous; vnfruitfull▪ and altogether needlesse, we should thinke it no losse or danger at all if we did want it.
14▪ Although the scripture of God therefore be stored with infinite varietie of matter in all kinds, although it abound with all sorts of lawes, yet the principal intent of scripture is to deliuer the lawes of duties supernaturall. Oftentimes it hath bene in very solemne maner disputed,The sufficiency of Scripture vntounto the end for which it was instituted. V…rum cognitio supernaturalis necessaria viatori, sit sufficienter tradita in sacrâ scripturâ. whether all things necessary vntounto saluation be necessarily set downe in the holy Scriptures or no. If we define that necessary vntounto saluation, whereby the way to saluation is in any sort made more plaine, apparent, and easie to be knowne; then is there no part of true Philosophie, no art of account, no kind of science rightly so called, but the Scripture must conteine it. If onelyonly those things be necessary, as surely none else are, without the knowledge and practise whereof it is not the will and pleasure of God to make any ordinary graunt of saluation; it may be notwithstanding,This question proposed by Scotus, i… affirmatiuely concluded. and oftentimes hath bene demanded, how the bookes of holy Scripture conteine in them all necessary things, when of things necessary the very chiefest is to knowe what bookes we are bound to esteeme holy; which point is confest impossible for the Scripture it selfe to teach. Whereunto wee may aunswere with truth, that there is not in the world any Arte or Science, which proposing vntounto it selfe an ende (as eueryevery one doth some ende or other) hath bene therefore thought defectiue, if it hauehave not deliuered simply whatsoeuer is needfull to the same ende: but all kinds of knowledge hauehave their certaine bounds and limits; each of them presupposeth many necessary things learned in other sciences and knowne before hand. He that should take vponupon him to teach men how to be eloquent in pleading causes, must needes deliuer vntounto them whatsoeuer precepts are requisite vntounto that end, otherwise he doth no… the thing which he taketh vponupon him. Seeing then no man can pleade eloquently, vnlesse he be able first to speake, it followeth that habilitie of speech is in this case a thing most necessary. Notwithstanding eueryevery man would thinke it ridiculous, that he which vndertaketh by writing to instruct an Orator, should therfore deliuer all the precepts of Grammar; because his profession is to deliuer precepts necessarie vntounto eloquent speech, yet so, that they which are to receiue them bee taugt before hand, so much of that which is thereunto necessarie as comprehendeth the skill of speaking. In like sort, albeit Scripture do professe to conteine in it all thinges which are necessarie vntounto saluation; yet the meaning cannot bee simply of all things which are necessarie, but all things that are necessary in some certaine kind or forme; as all things that are necessarie, and either could not at all, or could not easilie be knowne by the light of naturall discourse; all things which are necessarie to be knowne that we may be saued, but knowne with presupposall of knowledge cōcerning certaine principles, wherof it receaueth vsus already perswaded, and then instructeth vsus in all the residue that are necessary. In the number of these principles one is the sacred authority of Scripture. Being therefore perswaded by other meanes that these Scriptures are the oracles of God▪ themselues do then teach vsus the rest, and lay before vsus all the duties which God requireth at our hands as necessary vntounto saluation. Further, there hath bene some doubt likewise, whether conteining in scripture do import expresse setting downe in plaine tearmes, or else comprehending in such sort that by reason we may frō thence conclude all things which are necessary. Against the former of these two constructions, instance hath sundrie wayes bene geuen. For our beliefe in the Trinity, the Coeternity of the Sonne of God with his Father, the proceeding of the Spirite from the Father and the Sonne, the duty of baptizing infants, these with such other principall points, the necessity wherof is by none denied, are notwithstanding in Scripture no where to be found by expresse literall mention, only deduced they are out of scripture by collection. This kind of cōprehension in scripture being therefore receiued, still there is no doubt how far we are to proceed by collection, before the full and complete measure of things necessary be made vp. For let vsus not thinke that as long as the world doth endure▪ the wit of man shalbe able to found the bottome of that which may be concluded out of the scripture; especially if things conteined by collection do so far extend, as to draw in whatsoeuer may be at any time out of scripture but probably and coniecturally surmised. But let necessary collection be made requisite, and we may boldly deny, that of all those things which at this day are with so great necessitie vrged vponupon this Church vnderunder the name of reformed Church discipline, there is any one which their bookes hetherto hauehave made manifest to be conteined in the Scripture. Let them if they can alleage but one properly belonging to their cause, and not common to them and vsus, and shew the deduction thereof out of scripture to be necessarie. It hath beene already shewed, how all things necessarie vntounto saluation in such sort as before we hauehave maintained, must needes be possible for men to knowe; and that many things are in such sort necessarie, the knowledge whereof is by the light of nature impossible to be attained. Whereupon it followeth, that either all flesh is excluded from possibility of saluation, which to thinke were most barbarous; or else that God hath by supernaturall meanes reuealed the way of life so far forth as doth suffice. For this cause God hath so many times and waies spoken to the sonnes of men. Neither hath he by speech only, but by wilting also instructed and taught his Church. The cause of writing hath bene to the end that things by him reuealed vntounto the world, might hauehave the longer cō tinuance, and the greater certainty of assurance; by how much that which standeth on record, hath in both those respects preeminence aboue that which passeth from hand to hand, and hath no pennes but the toongs, no bookes but the eares of men to record it. The seueral bookes of scripture hauing had each some seuerall occasion and particular purpose which caused them to be written, the contents thereof are according to the exigence of that speciall end whereunto they are intended. Hereupon it groweth, that eueryevery booke of holy scripture doth take out of all kinds of truth, aEph. 5.29.naturall, b2. Tim. 3.8.historicall, cTit. 1.12.forreine, d2. Pet. 2.4.supernaturall, so much as the matter handled requireth. Now for as much as there hath bene reason alleaged sufficient to conclude, that all things necessary vntounto saluation must be made knowne, and that God himselfe hath therefore reuealed his will, because otherwise men could not hauehave knowne so much as i… necessary; his surceasing to speake to the world since the publishing of the Gospell of Iesus Christ, and the deliuery of the same in writing, is vntounto vsus a manifest token that the way of saluation is now sufficiently opened, and that we neede no other meanes for our full instruction, then God hath already furnished vsus withall. The maine drift of the whole newe Testament,Iohn. …0.31. is that which Saint Iohn setteth downe as the purpose of his owne Historie▪ These things are written, that yee might beleeue that Iesus is Christ the Sonne of God, and that in beleeuing yee might hauehave life through his name. The drift of the olde, that which the Apostle mentioneth to Timothie, The holy Scriptures are able to make thee wise vntounto salu… tion. 2. Tim. ….15▪So that the generall ende both of olde and newe is one; the difference betweene them consisting in this, that the olde did make wise by teaching saluation through Christ that should come; the newe by teaching that Christ the Sauiour is come, and that Iesus whom the Iewes did crucifie, and whom God did raise againe from the dead, is he. When the Apostle therefore affirmeth vntounto Timothie, that the old was able to make him wise to saluation, it was not his meaning that the olde alone can do this vntounto vsus which liue sithence the publication of the newe. For he speaketh with presupposall of the doctrine of Christ knowne also vntounto Timothie; and therefore first it is sayd, Continue thou in those things which thou hast learned and art perswaded, knowing of whom thou hast bene taught them. 2. Tim. 3.14.Againe those Scriptures hee graunteth were able to make him wise to saluation;Verse. 15. but he addeth, through the faith which is in Christ. VVherefore without the doctrine of the new Testament teaching that Christ hath wrought the redemption of the world, which redemption the olde did foreshewe he should worke; it is not the former alone which can on our behalfe performe so much as the Apostle doth auouch, who presupposeth this when he magnifieth that so highly. And as his words concerning the bookes of auncient Scripture, do not take place but with presupposall of the Gospell of Christ embraced: so our owne wordes also when wee extoll the complete sufficiency of the whole intire body of the Scripture, must in like sorte bee vnderstood with this caution, that the benefite of natures light be not thought excluded as vnnecessarie, because the necessitie of a diuiner light is magnified. There is in Scripture therefore no defect, but that any man what place or calling soeuer he hold in the Church of God, may hauehave thereby the light of his naturall vnderstanding so perfected, that the one being relieued by the other, there can want no part of needfull instruction vntounto any good worke which God himselfe requireth, be it naturall or supernaturall, belonging simply vntounto men as men, or vntounto men as they are vnited in whatsoeuer kinde of societie. It sufficeth therefore that nature and Scripture do serue in such full sort, that they both ioyntly, and not seuerally either of them, be so complete, that vntounto euerlasting felicitie we need not the knowledge of any thing more then these two may easily furnish our mindes with on all sides: and therefore they which adde traditions as a part of supernaturall necessarie truth, hauehave not the truth, but are in errour. For they onelyonly pleade, that whatsoeuer God reuealeth as necessary for all Christian men to do or beleeue, the same we ought to embrace, whether we hauehave receiued it by writing or otherwise; which no man denieth: when that which they should confirme who claime so great reuerence vntounto traditions is, that the same traditions are necessarily to bee acknowledged diuine and holy. For wee doe not reiect them onelyonly because they are not in the Scripture, but because they are neither in Scripture, nor can otherwise sufficiently by any reason be proued to be of God. That which is of God, and may be euidently proued to be so, we deny not but it hath in his kind, although vnwritten, yet the selfe same force and authoritie with the written lawes of God. It is by ours acknowledged,VVhitake…us aduersu. B…llarmin quaest. 6. cap. 6. that the Apostles did in eueryevery Church institute and ordeene some …i…es and customes seruing for the seemelenesse of Church regiment, which rites and customes they hauehave not committed vntounto writing. Those rites and customes being knowne to be Apostolicall, and hauing the nature of things changeable, were no lesse to be accompted of in the Church then other things of the like degree, that is to say, capable in like sort of alteration, although set downe in the Apostles writings. For bothe being knowne to be Apostolicall, it is not the manner of deliuering them vntounto the Church▪ but the author from whom they proceed, which doth giuegive them their force and credite.
15 Lawes being imposed either by each man vponupon himselfe,Of lawe… positiue conteined in scripture, the mutability of certaine of them, and the generall vse of scripture. or by a publique societie vponupon the particulars thereof, or by all the nations of men vponupon eueryevery seuerall societie, or by the Lord himselfe vponupon any or euerie of these, there is not amongst these foure kinds any one, but containeth sundry both naturall and positiue lawes. Impossible it is but that they should fall into a number of grosse errors, who onelyonly take such lawes for positiue, as hauehave bene made or inuented of men, and holding this position hold also, that all positiue and none but positiue lawes are mutable. Lawes naturall do alwayes bind; lawes positiue not so, but onelyonly after they hauehave bene expresly and wittingly imposed. Lawes positiue there are in eueryevery of those kindes before mentioned. As in the first kinde the promises which we hauehave past vntounto men, and the vowes we hauehave made vntounto God; for these are lawes which we tye our selues vntounto, and till we hauehave so tied our selues they bind vsus not. Lawes positiue in the second kind are such the ciuill constitutions peculiar vntounto each particular common weale. In the third kind the law of Heraldy in wa…re is positiue: and in the last all the iudicials which God gaue vntounto the people of Israell to obserue. And although no lawes but positiue be mutable, yet all are not mutable which be positiue. Positiue lawes are either permanent or else changeable▪ according as the matter it selfe is concerning which they were first made. Whether God or man be the maker of them, alteration they so far forth admit, as the matter doth exact. Lawes that concerne supernaturall duties, are all positiue▪ and either cōcerne men supernaturally as men, or else as parts of a supernaturall society, which society we call the Church. To concerne men as men supernaturally, is to concerne them as duties which belong of necessitie to all, and yet could not hauehave bene knowne by any to belong vntounto them, vnlesse God had opened them himselfe, in as much as they do not depend vponupon any naturall ground at all out of which they may be deduced, but are appoi…ed of God to supply the defect of those naturall wayes of saluation, by which we are not now able to attaine thereunto. The Church being a supernaturall societie, doth differ from naturall societies in this; that the persons vntounto whom wee associate our selues, in the one are men simply considered as men; but they to whom we bee ioyned in the other, are God, Angels, and holy men. Againe the Church being both a society, and a society supernaturall; although as it is a society, it hauehave the selfe same originall grounds which other politique societes hauehave, namely the naturall inclination which all men hauehave vntounto sociable life, and consent to some certaine bond of association, which bond is the law that appointeth what kind of order they shall be associated in: yet vntounto the Church as it is a societie supernaturall this is peculiar, that part of the bond of their association which belong to the Church of God, must be a lawe supernaturall, which God himselfe hath reuealed concerning that kind of worship which his people shall do vntounto him. The substance of the seruice of God therefore, so farre forth as it hath in it any thing more then the lawe of reason doth teach, may not be inuented of men, as it is amongst the Heathens; but must be receiued from God himselfe, as alwaies it hath bene in the Church, sauing only when the Church hath bene forgetfull of her dutie. Wherefore to end with a generall rule concerning all the lawes which God hath tyed men vntounto:Esa. 29.13. Their feare towards me was taught by the precept of men. those lawes diuine that belong whether naturally or supernaturally, either to men as men, or to men as they liue in politique societie, or to men as they are of that politique societie which is the Church, without any further respect had vntounto any such variable accident as the state of men and of societies of men and of the Church it selfe in this world is subiect vntounto; all lawes that so belong vntounto men, they belong for euer, yea although they be positiue lawes, vnlesse being positiue God himselfe which made them alter them. The reason is, because the subiect or matter of lawes in generall is thus farre foorth constant: which matter is that for the ordering whereof lawes were instituted, and being instituted are not chaungeable without cause, neither can they hauehave cause of chaunge, when that which gaue them their first institution, remaineth for euer one and the same. On the other side lawes that were made for men or societies or Churches, in regard of their being such as they doe not alwayes continue, but may perhaps bee cleane otherwise a whil… after, and so may require to bee otherwise ordered then before: the lawes of God himselfe which are of this nature, no man indued with common sense will euer denie to bee of a different constitution from the former, in respect of the ones constancie, and the mutabilitie of the other. And this doth seeme to hauehave beene the very cause why Saint Iohn doth so peculiarly tearme the doctrine that teacheth saluation by Iesus Christ,Apoc. 14.6. Euangelium aeternum, an eternall Gospell; because there can be no reason wherefore the publishing thereof should be taken away, and any other in stead of it proclaimed,foreign. Plat. in sine. 2. Polit. as long as the world doth continue: where as the whole lawe of rites and Ceremonies, although deliuered with so great solemnitie, is notwithstanding cleane abrogated, in as much as it had but temporary cause of Gods ordeining it. But that we may at the length conclude this first generall introduction vntounto the nature and originall birth, as of all other lawes, so likewise of those which the sacred Scripture conteineth, concerning the author wherof, euen infidels hauehave confessed, that he can neither erre nor deceiue; albeit about things easie and manifest vntounto all men by common sense there needeth no higher consultation, because as a man whose wisedome is in waighty affaires admired, would take it in some disdaine to hauehave his counsell solemnely asked about a toye, so the meannesse of some things is such that to search the Scripture of God for the ordering of them were to derogate from the reuerend authoritie and dignitie of the Scripture, no lesse then they do by whom Scriptures are in ordinarie talke very idly applyed vntounto vaine and childish trifles: yet better it were to bee superstitious, then prophane; to take from thence our direction euen in all things great or small, then to wade through matters of principall waight and moment, without euer caring what the lawe of God hath, either for or against our disseignes. Concerning the custome of the very Paynimes, thus much Strab… witnesseth, aforeign. Stra. Geogr. lib. 16.Men that are ciuill do leade their liues after one common lawe appointing them what to do. For that otherwise a multitude should with harmony amongest themselues, concurre in the doing of one thing, (for this is ciuilly to liue) or that they should in any sort menage communitie of life, it is not possible. Nowe lawes or statutes are of two sorts. For they are either receiued from Gods, or else from men. And our auncient predecessors did surely most honor and reuerēce that which was from the Gods; for which cause consultation with Oracles was a thing very vsuall and frequent in their times. Did they make so much account of the voyce of their Gods, which in truth were no Gods: and shall we neglect the pretious benefite of conference with those Oracles of the true and liuing God, whereof so great store is left to the Church, and wherunto there is so free, so plaine, and so easie accesse for al men? bPsal. …19.98▪By the Commandements (this was Dauids confession vntounto God) thou hast made me wiser then mine enemies. Againe, I hauehave had more vnderstanding then all my teachers, because thy testimonies are my meditations. What paynes would not they hauehave bestowed in the study of these bookes, who trauailed sea and land to gaine the treasure of some fewe dayes talke, with men whose wisedome the world did make any reckoning of? cVide Orphei carmina.That litle which some of the Heathens did chance to heare, concerning such matter as the sacred Scripture plentifully conteineth, they did in wonderfull sort affect; their speeches as oft as they make mention thereof are strange, and such as themselues could not vtter as they did other things, but still acknowledged that their wits which did eueryevery where else conquer hardnesse, were with profoundnesse here ouer-matched. Wherfore seeing that God hath indued vsus with sense, to the end that we might perceiue such things as this present life doth need, and with reason, least that which sense cannot reach vntounto, being both now and also in regard of a future estate hereafter necessary to be knowne, should lye obscure; finally with the heauenly support of d propheticall reuelation, which doth open those hidden mysteries that reason could neuer hauehave bene able to find out,foreign. or to hauehave knowne the necessitie of them vntounto our euerlasting good: vse we the pretious gifts of God vntounto his glory and honour that gaue them, seeking by all meanes to know what the will of our God is, what righteous before him, in his fight what holy, perfect, and good, that we may truly and faithfully do it.
16 Thus farre therefore we hauehave endeuoured in part to open,Philo de Mos. A conclusion shewing how all this belongeth to the cause in question. of what nature and force lawes are, according vntounto their seuerall kinds; the lawe which God with himselfe hath eternally set downe to follow in his owne workes; the law which he hath made for his creatures to keepe, the law of naturall and necessarie agents; the law which Angels in heauen obey; the lawe whereunto by the light of reason men find themselues bound in that they are men; the lawe which they make by composition for multitudes and politique societies of men to be guided by; the law which belongeth vntounto each nation; the lawe that concerneth the fellowship of all; and lastly the lawe which God himselfe hath supernaturally reuealed. It might peraduenture hauehave beene more popular and more plausible to vulgar eares, if this first discourse had beene spent in extolling the force of lawes, in shewing the great necessity of them when they are good; and in aggrauating their offence by whom publique lawes are iniuriously traduced. But for as much as with such kind of matter the passions of men are rather stirred one way or other, then their knowledge any way set forward vntounto the triall of that whereof there is doubt made; I hauehave therefore turned aside from that beaten path, and chosen though a lesse easie, yet a more profitable way in regard of the end we propose. Least therefore any man should maruail… whereunto all these things tend, the drift and purpose of all is this, euen to shew in what manner as eueryevery good and perfect gift,Iam. 117. so this very gift of good and perfect lawes is deriued from the father of lights; to teach men a reason why iust and reasonable lawes are of so great force, of so great vse in the world; and to enforme their minds with some methode of reducing the lawes whereof there is present controuersie vntounto their first originall causes, that so it may be in eueryevery particular ordinance thereby the better discerned, whether the same be reasonable iust and righteous or no. Is there any thing which can either be throughly vnderstood, or soundly iudged of, till the very first causes and principles from which originally it springeth bee made manifest? If all parts of knowledge hauehave beene thought by wise men to bee then most orderly deliuered and proceeded in,Arist. Phys. II. 1. cap. 1. when they are drawne to their first originall▪ seeing that our whole question concerneth the qualitie of Ecclesiasticall lawes, let it not seeme a labour superfluous that in the entrance thereunto all these seuerall kinds of lawes hauehave beene considered, in as much as they all concurre as principles, they all hauehave their forcible operations therein, although not all in like apparent and manifest maner. By meanes whereof it commeth to passe, that the force which they hauehave is not obserued of many. Easier a great deale it is for men by law to be taught what they ought to do, then instructed how to iudge as they should do of law; the one being a thing which belongeth generally vntounto all, the other such as none but the wiser and more iudicious sorte can performe.Arist. Eth. 10. foreign. Intelligit de legum qualitate iudicium. Yea the wisest are alwayes touching this point the readiest to acknowledge, that soundly to iudge of a law is the waightiest thing which any man can take vponupon him. But if we wil giuegive iudgement of the laws vnderunder which we liue, first let that law eternall be alwayes before our eyes, as being of principall force and moment to breed in religious minds a dutifull estimation of all lawes, the vse and benefite whereof we see; because there can be no doubt but that lawes apparently good, are (as it were) things copied out of the very tables of that high euerlasting law, euen as the booke of that law hath said concerning it selfe, By me Kings raigne, and by me Princes decree iustice. Not as if men did behold that booke,Prou. 8.15. and accordingly frame their lawes; but because it worketh in them▪ because it discouereth and (as it were) readeth it selfe to the world by them, when the lawes which they make are righteous. Furthermore although we perceiue not the goodnesse of lawes made; neuerthelesse sith things in themselues may hauehave that which we peraduenture; discerne not; should not this breed a feare in our harts, how we speake or iudge in the worse part concerning that, the vnaduised disgrace whereof may be no meane dishonour to him, towards whom we professe all submission and awe? Surely there must be very manifest iniquitie in lawes, against which we shall be able to iustifie our contumelious inuectiues. The chiefest roote whereof, when we vse them without cause, is ignorance how lawes inferiour are deriued from that supreme or highest lawe. The first that receiue impression from thence are naturall agents. The lawe of whose operations might be happily thought lesse pertinent, when the question is about lawes for humane actions, but that in those very actions which most spiritually and supernaturally concerne men, the rules and axiomes of naturall operations hauehave their force. What can be more immediate to our saluation, then our perswasion concerning the lawe of Christ towardes his Church? What greater assurance of louelove towards his Church, then the knowledge of that mysticall vnion whereby the Church is become as neare vntounto Christ, as any one part of his flesh is vntounto other? That the Church being in such sort his, he must needes protect it; what proofe more strong, then if a manifest lawe so require, which law it is not possible for Christ to violate? And what other lawe doth the Apostle for this alleage, but such as is both common vntounto Christ with vsus, and vntounto vsus with other things naturall, No man hateth his owne flesh, but doth louelove and cherish it? The axiomes of that lawe therefore, whereby naturall agentes are guided,Eph. 5.29. hauehave their vse in the morall, yea euen in the spirituall actions of men, and consequently in all lawes belonging vntounto men howsoeuer. Neither are the Angels themselues, so farre seuered from vsus in their kind and manner of working, but that betweene the lawe of their heauenly operations, and the actions of men in this our state of mortalitie, such correspondence there is, as maketh it expedient to know in some sort the one, for the others more perfect direction.Apoc. 19.10. Would Angels acknowledge themselues fellow seruants with the sonnes of men, but that both hauing one Lord, there must be some kinde of lawe which is one and the same to both, whereunto their obedience being perfecter, is to our weaker both a paterne and a spurre?1. Pet. 1.12. Eph. 3.10. 1. Tim. 5.21. Or would the Apostle speaking of that which belongeth vntounto Saintes, as they are linked together in the bond of spirituall societie, so often make mention how Angels are therewith delighted, if in thinges publiquely done by the Church we are not somewhat to respect what the Angels of heauen doe? Yea so farre hath the Apostle S. Paule proceeded,1. Cor. 11.10 as to signifie that euen about the outward orders of the Church which serue but for comelinesse, some regard is to be had of Angels; who best like vsus when we are most like vntounto them in all partes of decent demeanor. So that the law of Angels wee cannot iudge altogether impertinent vntounto 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 hauehave had to declare the different nature of lawes which seuerally concerne all men, from such as belong vntounto men eyther ciuilly or spiritually associated, such as pertaine to the fellowship which nations, or which Christian nations hauehave amongst themselues, and in the last place such as concerning eueryevery or any of these, God himselfe hath reuealed by his holy wor…, 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 hauehave grounded themselues. For as they rightly maintaine, that God must be glorified in all thinges, and that the actions of men cannot tend vntounto his glory, vnlesse they be framed after his law: So it is their error, to thinke that the only law which God hath appointed vntounto men in that behalfe is the sacred Scripture. By that which we worke naturally, as when we breath,Ps. 148.7, 8, 9. sleepe, mooue, we set forth the glory of God as naturall agents doe, albeit we hauehave 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,Rom. 1.21. a law by the obseruation whereof we glorifie God in such sort, as no creature else vnderunder man is able to doe; because other creatures hauehave 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,Rom. 2.15. as the Apostle teacheth; yea those men which hauehave 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 vntounto 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 vntounto vsus 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 vsus 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 eueryevery soule be subiect to the higher powers. Rom. 13.1.The publique power of all societies is aboue eueryevery soule contained in the same societies. And the principall vse of that power is to giuegive lawes vntounto all that are vnderunder 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 hauehave. 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 vntounto, and what the true force of each lawe is, all these controuersies might hauehave 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, whē they are considered as parts of a politique body.foreign. Arist. Eth. 5. cap. 3. 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 vntounto societies wherein they liue, is for that they discerne not aright: what place and force these seuerall kindes of lawes ought to hauehave 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 r…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 inu…ing therefore of mens mindes with the true distinction of lawes and of their seuerall force, according to the di…ferent kind and qualitie of our actions, it shal no… 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 vntounto vsus, our foode. What thinges are foode, and what are not, we iudge naturally by sense,Iob. 34.3. neither neede we any other law to be our director in that behalfe then the selfesame which is common vntounto vsus with beastes.Ps. 14….15.16. 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 hauehave i…. And least appetite in the vse of foode, should leade vsus beyond that which is meere▪ we owe in this case obedience to that law of reason, which teacheth mediocritie in meates and drinkes. The same things diuine lawe teacheth also, as at large we hauehave shewed it doth all partes of morall dutie, whereunto we all of necessitie stand bound, in regard of the life to come. But of certaine kindes of foode the Iewes sometime had, and we our selues likewise hauehave, a mysticall, reli…ious, and supernaturall vse; they of their Pas… all lambe and oblations, wee of our bread and wine in the Eucharist; which vse none but diuine law could institute. Now as we liue in ciuill societie, the state of the common wealth wherein we liue, both may and doth require certaine lawes concerning foode; which lawes, sauing onelyonly that we are members of the common wealth where they are of force, we should not neede to respect a… rules of action, whereas now in their place and kinde they must be respected and obeyed. Yea the selfe same matter is also a subiect wherein sometime Ecclesiasticall lawes hauehave place; so that vnlesse wee will bee authors of confusion in the Church, our priuate discretion, which otherwise might guide vsus a contrary way, must here submit it selfe to bee that way guided, which the publike iudgement of the Church hath thought better. In which case that of Zonaras concerning f…stes may be remembred. Fastinges are good, foreign. Zonarin can. Apo…t. 66.but let good things be done in good and conueni…nt maner. He that transgresseth in his fasting the orders of the holy fathers, the positiue lawes of the Church of Christ▪ must be plainely tolde that good thinges doe loose the grace of their goodnesse, when in good sort they are not performed. And as here mens priuate phansies must giuegive place to the higher iudgement of that Church which is in authoritie a mother ouer them: so the very actions of whole Churches, hauehave in regard of commerce and fellowship with other Churches, bene subiect to lawes concerning foode,Act. 15.20. the contrarie vntounto which lawes had else bene thought more conuenient for them to obserue; as by that order of abstinence from strangled and bloud may appeare; an order grounded vponupon that fellowship which the Churches of the Gentiles had with the Iewes. Thus we see how euen one and the selfe same thing is vnderunder diuers considerations conueyed through many lawes; and that to measure by any one kind of law all the action of men, were to confound the admirable order wherein God hath disposed all lawes, each as in nature, so in degree, distinct from other. Wherefore that here we may briefly ende, of lawe there can be no lesse acknowledged, then that her seate is the bosome of God, her voyce the harmony of the world, all things in heauen and earth doe her homage, the very least as feeling her care, and the greatest as not exempted from her power; both Angels and men and creatures of what condition so euer, though each in different sort and manner, yet all with vniforme consent, admiring her as the mother of their peace and ioy.