Fifty Sermons Containing the Chief Points of the Christian Religion, Sermons 1 · Decade 2 · Sermon 1
Of lawes, and firſt of the lawe of Nature, then of the lawes of men.
¶ The first Sermon.
THE ſumme of all lawes is the louelove of GOD, and our neighbour, of which and eueryevery parte whereof bycauſe I hauehave already ſpokē in my laſt Sermon, the next is that nowe alſo I make a particular diſcourſe of lawes, and eueryevery part and kinde thereof. Let vsus therefore call to God who is the cauſe and beginning of lawes, that he through our Lorde Ieſus Chriſte will vouchſafe with his ſpirite alwayes to direct vsus in the waye of trueth and righteouſneſſe.
A heathen writer, no baſe authour What law is.ywis, made this definition of lawe, that it is an eſpeciall reaſon placed in nature cōmaūding what is to be done, and fordidding the contrarie. And verily the lawe is nothing but a declaration of Gods will, appointing what thou haſt to do, and what thou oughteſt to leaue vndone. The beginning and cauſe of lawes is God him ſelfe, who is the fountaine of all goodneſſe, equitie, trueth, and righteouſneſſe. Therefore all good and iuſt lawes come from God him ſelfe, althoughe they be, for the moſt parte, publiſhed and brought to light by men. Touching the lawes of men, we muſte hauehave a peculiar conſideratiō of thē by thē ſelues. For of lawes, ſome are of The diuiſion of …awes.God, ſome of Nature, & ſome of Men. As concerning Gods law, I wil ſpeak of it in my ſeconde Sermon: at this preſent I will touch firſt the lawe of Nature, and then the lawe of Men.
The law of Nature is an inſtruction The la… of natu…of the conſcience, and as it were a certaine direction placed by God him ſelf, in the mindes and hearts of men, to teach them what they hauehave to doe, and what to eſchue.
And the conſcience verily is the Conſciēc…knowledge, iudgement, and reaſon of a man, whereby eueryevery man in him ſelfe, and in his owne minde being made priuie to eueryevery thing that he eyther hath committed, or not committed, doth eyther condemne or elſe acquite him ſelf. And this reaſon procéedeth from God, who both prompteth and writeth his iudgementes in the hearts and mindes of men.
Moreouer, that which we call Nature, is the proper diſpoſition or inclination Nature.of eueryevery thing. But the diſpoſition of mankind being flatly corrupted by ſinne, as it is blinde, ſo alſo is it in all pointes euill and naughtie. It knoweth not God, it worſhippeth not God, neyther doth it louelove the neighbour, but rather is affected with ſelfe louelove towarde it ſelfe, and ſéeketh ſtill for the owne aduauntage. For whiche cauſe the Apoſtle ſayde: That we by nature are the children of wrath. Wherefore the lawe of nature, is not called the lawe of nature, bicauſe in ye nature & diſpoſition of mā there is of, or by it ſelfe that reaſon of light exhorting to the beſt things, and that holy working: but for bycauſe God hath imprinted or ingrauen in our myndes ſome knowledge, and certaine generall principles of religion, iuſtice and goodneſſe, which bycauſe they be grafted in vsus and borne together with vsus, do therefore ſéeme to be naturally in vsus.
Let vsus heare the Apoſtle Paule, who beareth witneſſe to this, & ſaith: When the Gentiles whiche hauehave not the lawe, do of nature the things conteined in the law: they hauing not the law are a law vntounto themſelues, which ſhew the workes of the lawe written in their hearts, their conſcience bearing thē witneſſe, and their thoughts accuſing one another, or excuſing in that ſame day, when the Lorde ſhall iudge the ſecrets of mē by Ieſus Chriſt according to my Goſpel. By two arguments here doth ye apoſtle very euidently proue, that the gentiles are ſinners. For firſt of all, leaſt peraduenture they might make this excuſe, and ſay that they hauehave no law, he ſheweth that they hauehave a law, and that, bicauſe they tranſgreſſe this law, they are become ſinners. For although they had not the written law of Moſes, yet notwithſtanding they did by nature the things cōteined in the law. The office of the law is to diſcloſe the wil of God, and to teache thée what thou haſte to do, and what to leaue vndone. This hauehave thei by nature, that is, this know they by the lawe of nature. For that whiche followeth maketh this more plaine: They, when they hauehave no law, are to them ſelues a law. That is, they hauehave in thē ſelues that which is written in the law. But in what ſort hauehave they it in them ſelues? This againe is ma…e manifeſt by that which followeth. For they ſhew the worke of the lawe written in their hearts. But who is he that writeth in their hearts, but God alone who is the ſearcher of all harts? And what I pray you writeth he there? The lawe of nature forſooth, the lawe I ſaye it ſelfe, commaunding good and forbidding euill, ſo that without the written lawe by the inſtruction of nature, that is, by the knowledge imprinted of God in nature, they may vnderſtand what is good, and what is euill, what is to be deſired, and what is to be ſhunned. By theſe wordes of the Apoſtle, we doe vnderſtande, that the lawe of nature is ſet againſt the written law of God, and that therefore it is called the lawe of nature, bycauſe it ſéemeth to be, as it were, placed or grafted in nature. We vnderſtande that the lawe of nature, not the written lawe, but that which is grafted in man hath the ſame office that the written lawe hath, I meane to direct men and to teach thē, and alſo to diſcerne betwixte good and euill, and to be able to iudge of ſinne. We vnderſtande that the beginning of this lawe, is not of the corrupt diſpoſition of mankinde, but of God him ſelfe, who with his finger, writeth in our harts, faſteneth in our nature, and planteth in vsus a rule to knowe iuſtice, equitie and goodneſſe.
Then alſo the Apoſtle maketh his ſeconde argument, wherby he proueth the Gentiles to be guiltie of ſinne, and this argument he fetcheth from the witneſſe bearing of their conſcience. For the conſcience being inſtructed by the lawe of nature, doth accuſe and condemne the euill committed: bycauſe this conſcience onelyonly and alone is in ſtéede of a thouſande witneſſes. And againe, it excuſeth, that is, it abſolueth and acquiteth them if nothing be committed contrarie to the lawe. But although in this preſent life we doe ſet light by the iudgement of our conſcience, yet verily we may not thē deſpiſe or lightly paſſe ouer the conſciences accuſations, when the Lorde ſhall come with iuſtice and equitie to iudge the world. So then by all this it followeth, that all nations are ſinners, whome vnleſſe the Sonne of God, the common and onelyonly Sauiour and deliuerer of all the worlde doe cleanſe from their offences, it can not be but that all nations muſt néedes periſh in their ſinnes.
But nowe we come againe to the Two eſpecial points of the law of nature.lawe of Nature, of whiche there are two pointes eſpecially, for you to be put in mynde of. The firſte is, Acknowledge God and worſhip him. The ſeconde is, Kéepe or mainteine ſocietie & friendſhip among mē. Touching the firſt, we hauehave theſe wordes of Chriſt his Apoſtle: Whatſoeuer may be knowne of God, is manifeſt among them (to wit, among the Gentiles) for God hath ſhewed it to thē. For his inuiſible thinges being vnderſtoode by his workes, throughe the creation of the worlde are ſeene, that is, both his eternall power and Godhead, ſo that they are without excuſe: bicauſe that when they knew God (notwithſtāding) they glorified him not as God, neyther were thankfull. &c.
So then the Gentiles knewe God, yea, they knewe what ſo euer might The Gen…l…s knew God.be knowne of God. But what teacher had they, or what maiſter? They had God to their maiſter. In what order taught he them, or out of what booke? Not out of the written bookes of Moſes, or the Prophetes, but out of that great and large booke of Nature. For the thinges that are not ſéene of God, in whiche ſorte are his euerlaſting eternitie, his vertue, power, maieſtie, goodneſſe and Godhead, thoſe he woulde hauehave to be eſtéemed of according to the viſible things, that is, the thinges whiche he hath created. For Gods eternall Godheade is knowne by mans creation, by the continuall mouing of Heauen, and the perpetuall courſe of riuers. For it muſte néedes be, that he is moſte mightie whiche ſuſteineth all theſe thinges, whiche moueth, ſtrengtheneth, and kéepeth all thinges from decay, and which with his becke ſhakes the whole worlde. Finally, who doth not ſée the goodneſſe of him whiche ſuffereth the Sunne to riſe vponupon the good and the euill? But to what intent reuealeth he theſe thinges to the Gentiles? To the intent forſoothe that they may acknowledge him to be God, that they maye glorifie and worſhip him as God, and be thankfull to ſuche a benefactour. When therfore they doe not this, they are inexcuſable and periſhe deſeruedly for their vnbeliefe and vnthankfulneſſe ſake. So then it is manifeſt, that the lawe of Nature doth expreſly teache that there is a God, which is to be acknowledged, and reuerently worſhipped.
Touching the latter of theſe two eſpeciall pointes, that is, for the preſeruing Friendſhip & ſociet… of men t… be preſe… ued.of friendſhip and ſocietie among men, the Lorde in the Goſpell ſayth: What ſo euer ye woulde that men ſhoulde doe to you, doe ye the ſame to them. This ſentence did Alexander Seuerus the Emperour turne and expreſſe thus: What ſoeuer thou wouldeſt not hauehave done to thee ſelfe, that doe not thou to another. Whiche ſaying he loued ſo well, that he commaunded it to be written vp in his Palace, and common houſes of office. Moreouer to that generall lawe belong theſe that followe, Liue honeſtly, Hurt not another, GiueGive eueryevery man his owne, Prouide thinges neceſſarie for life, and kéepe it from diſtreſſe. But nowe bycauſe the lawe of The Lawe of nature anſwerable to the written Lawe.Nature is made oppoſite to the written lawe of God, it is requiſite that it be aunſwerable alſo to the lawe of God: let vsus therefore ſée what the wiſe men and law giuers of the Gentiles hauehave left in writing, to counteruaile the tenne Commaundementes, and how farre their writings are anſwerable to the law of God.
Pythagoras in S. Cyrils firſt booke Contra Iulianum, writeth thus of God. God verily is one: and he too is not 1 Of God.as ſome doe imagine, without the gouernement of the worlde, but being wholy in eueryevery place of it, doth view al the generations in the whole compaſſe thereof, and is him ſelfe the moderation of all ages, the light of his owne vertues, the beginning of all works, the light in heauen, the father of all things, the life and quickening of all thinges, and laſtly, the mouing of al the circles. Sée here Pythagoras confeſſeth that there is but one God, who is the maker, preſeruer, and gouernour of all things, the father of al, and the light and life of al things. Zaleucus in the Preface of his lawes writeth as followeth. It is neceſſarie that all men, which inhabite any citie or region what ſoeuer, be throughly perſuaded that there are Gods: which is euident to be ſeene by the contemplation of heauen, and all the world, and by the goodly diſpoſition and order of that that is therein. For it is not conuenient to thinke that theſe are the workes of Fortune or mans abilitie. Then alſo the Gods muſt be worſhipped and honoured, as they that are the cauſes of all good thinges that are done to vsus by any manner of meanes. EueryEvery one therefore muſt do his beſt to hauehave his mind purely clenſed from all euill. For God is not honored of a wicked man, he is not worſhipped withſūptuous coſt, neither is he delighted with the ſight of ſolemn tragedies as a wicked man is, but his delight is in vertue & in a mind that purpoſeth to doe good workes and righteouſneſſe. Wherefore eueryevery one muſt indeuour him ſelfe as muche as he may, both to doe wel and wil wel, if he deſire to hauehave God to his friend. &c. Cicero in his ſecond booke De natura deorum, ſaith: The beſt worſhipping of the Gods and the moſte holy and pure religion is alwayes to honor them with a pure, perfect, and vncorrupted minde and voice. Seneca alſo in his fifte booke Ad Lucil. ſayth. Our vſuall cuſtome is to teache men howe the Gods are to be worſhipped. Let vsus giuegive commaundement that on holye dayes, no man ſet pearchers or taper light before the Gods, for they are much delighted with lightes, as men halfe ſmouldered hauehave pleaſure in ſmoake. Let vsus forbid theſe morning greetings, and ſolemne knelings at the Temple dores. This more then neding fiddle faddle ſmacks ſomwhat of ambitiō. He worſhippeth god that knoweth god. Let vsus forbid to bring napkins & rubbars to Iupiter, & to hold a looking glaſſe to Iuno. God ſeketh not ſuch ſeruice. Why ſo? Bicauſe he him ſelf forſooth doth ſerue and ſupply all mens neceſsities. He is preſent eueryevery where, & at hand with al mē. Let eueryevery mā heare therefore howe he ought to worſhip God as he ſhold. He ſhal neuer verily be ſufficiently cleare frō troubleſome ſuperſtitions, vnleſſe he in his minde thinke of God as he ſhould do, that is, that he hath all things, that he giueth all things, and that he beſtoweth benefites freely, not looking for any recompence at all. What is the cauſe that the Gods doe good? Their nature forſothe. He is deceiued who ſo euer thinketh that they eyther will, or poſsibly can doe harme: they can neither take wrong, nor yet do wrōg. For to do harme and to ſuffer harme, are coupled together. The chiefeſt and moſt excellent nature of al, is the nature of them, which are themſelues exempt from peril, and are not by nature hurtful to others. The firſt point of worſhip due to the Gods, is to beleue that there are Gods: then to giuegive them the maieſtie due vntounto them, and to aſcribe to them their goodneſſe, without the whiche their maieſtie is none at all. To confeſſe that they are they that gouerne the worlde: that they rule all thinges as their owne, that they doe generally looke to the ſafegarde of all mankinde, and ſometime to are carefull for peculiar men. They neither doe nor hauehave any euill at all. But ſome they chaſtiſe, keepe vnderunder, and puniſh ſomtime by whipping, in hope to make them good. Wilt thou pleaſe the Gods and make them thy friends? Be good thy ſelfe thē. He hath ſufficiently worſhipped them, whoſoeuer hath imitated them in goodneſſe.
In theſe wordes of Seneca, although The Ethnickes ſent…nces are in ſome pl…ces ma… …ed.notable in déede and agréeable to true religion, I finde default notwithſtanding of two thinges. The firſt is, bycauſe not ſo ſeldome as once he maketh mention of Gods, when as neuertheleſſe, in an other place he doth frankly confeſſe, that God is one in ſubſtance & no more. Neyther dare I vndertake for him that he ſpake after the manner of the Scripture, which calleth God Elohim, as if you ſhould ſay Gods, bycauſe of the myſterie of the moſt reuerend Trinitie. And yet I know very well, that learned men of our religion, hauehave gone about to proue euē by the teſtimonies of the Gentiles, that the Gentiles alſo did acknowledge the myſterie of ye Trinitie. The ſeconde is that (for as muche as I can ſée) Seneca with the other wiſe men of the Gentiles, doth not expreſly ſet downe, and teache the ſounde truſte, and confidence that ſhould be had in God.
Moreouer, there was not among the Romans any image of God in any 2 The Gentiles againſt idoles.temple that they had for the ſpace of. 170. yeres after Rome was builded. For Plutarch in the life of Numa Pompilius, ſayth. As for the decrees that Numa made touching Images of the immortall Gods, how like are they almoſt in eueryevery point to the doctrine of Pythagoras? Pythagoras thought that that firſt beginning (he meaneth God) is not ſubiect to ſenſe or any troubleſome affection, but is an inuiſible and vncreated ſpirite. And on the other ſide, Numa forbad the Romans to thinke that the ſhape of God hath the likeneſſe of a man, or elſe the figure or ſimilitude of any liuing thing. Neyther was there among them of the old time any painted or faſhioned Image of God, but in the firſte. 170. yeares they builded Temples, and ſet vp houſes for ſeruice to be done in vntounto the Gods, but bodily ſimilitudes they did not make euen as if it were a deteſtable thing to liken the better vntounto the worſe, and as though God could not otherwiſe be perceiued, but by reaſon & knowledge only.
The very ſame doth Marcus Varr… teſtifie touching the Romans in the 31. chap. of Auguſtines booke De Ciuitate Dei. For hée ſayth: That the Romans worſhipped the Gods. 170. yeares without any Images at all: and going further hée addeth this: Which if it had endured till nowe, the Gods verilie ſhould hauehave been more purely reuerenced. Neither doubteth hée to conclude that place with theſe words, and to ſay: That they which firſt brought in Images amonge the people, diminiſhed deuoute feare, & augmented fooliſh errour in the Cities where they gouerned: Wiſely iudgging thereby that the Gods may eaſily be deſpiſed vnderunder the fondneſſe of imagined likeneſſes. &c.
Now as concerning the name of God, how much the Gentiles did ſet 3 The name …f God …ighly eſ…eemed.by it, it is euident to bée ſéene by the great religion that they had in taking or giuing an othe. There is extant to be ſéene a notable diſcourſe of this in ye 18. Cap. and the 7. booke of Gellius: where among the reſt this is to be founde written. An othe among the Romans hath bene had and kept holy and vncorrupted: which is declared by many lawes and cuſtomes. And if ſo be that among the Gentiles any man ſhoulde ſpeake opprobriouſly againſt God, he was reputed faultie moſt ſharply to be puniſhed.
Furthermore the Gentiles had their religion, their feſtiuall dayes, 4 The Gen…les, kee…ers of re…gion.ceremonies, and prieſtes of their religion. Melchizedech, and Iethro were notable prieſtes of the Gentiles. And although Paule doth flatly ſay, that the things which the Gentils offered, were not offered to God but to deuils: yet notwithſtanding, bycauſe they had in reuerence religion, and holy ceremonies, they did therby declare that God had printed in the mindes of men a familiar knowledge of reuerence and religion, which afterward is corrupted by falſe doctrine and wrong opinions, touching God and his holy ſeruice.
For the honouring of Parents and Magiſtrates, for the bringing vp of 5 The hono… ring of parentes.children, and touching the duetie of children, there are excellent precepts and ſentences of the wiſer ſorte of Gentiles. Hierocles among his other writings, ſayth: If any man ſhal cal his Parents, certaine ſeconde, or earthly Gods, he ſhall not doo amiſſe, conſidering that for the nighe affinitie betwixt vsus, thei ought to be (if it be lawful ſo to ſay) more to be honored of vsus thē the Gods thē ſelues. And it is neceſſarie to be perſuaded that we muſt with a continuall readineſſe of minde doe our indeuour, to repay the benefites receiued at their handes with the like again. And although we ſhal do very much for them, yet notwithſtanding, all will be too litle in compariſon of that we ought to doe. And ſo foorth as followeth: For ſooner will the time faile me, then that I can conueniently rehearſe this and the like belonging herevnto out of heathen writers: neyther did I purpoſe to reckon vp all.
Againſt murder, wrong, and iniurie, 6 Murder & adulterievery ſeuere lawes hauehave ben made by the Gentiles. From them alſo came the lawe called Lex Iulia, againſt adulterie and deteſtable buggerie. They ordained excellent lawes for the contracting & obſeruing of Matrimonie. And the worde of truth doth expreſly declare, that the Chananites were wiped away bycauſe of their inceſt in marriage and horrible luſtes. Leuit. 8 Lycurgus alſo, Solon, and the Romans, did publiſhe lawes for the reſtraint of outragious expences in riotous perſons. And here, of purpoſe, I ouerpaſſe that which is naturally ingraffed in all men, the begetting (I meane) and nouriſhing of their iſſue and ofſpring.
Againſt thefte, deceipt, and vſurie, for the lawfull getting and poſſeſſing 8 Theft.of goods, for the diſtributing of riches, and for bargaining, the Gentiles hauehave very commendable lawes. That ſaying of Auſonius is notably knowne.
If greedie gaping after gaine to get another groate,
Makes vſurie diſpatch apace to cut the poore mans throate.
All the Gentiles in their writings 9 Lies. Falſe witneſſes.do worthily commend the truth: and do by all meanes they can, crie out on, and condemne lying, ſlaundering, and all ſuch kinde of knauerie. The lawe of the twelue tables is that a falſe witneſſe ſhoulde be caſt headlong downe from the top of Tarpey. Charondas A hill in Rome. Cata…a a Towne in Sicilie.Catanaeus, among other excellent ſayings of his owne hath this alſo. Let eueryevery one (ſaith he) louelove honeſtie and truth, and hate diſhoneſtie and lying. For they are the markes wherby vertue is knowne from vice. We muſt therfore beginne with children while as yet they are litle ones, & inure our ſelues to chaſtiſe them, if they delight to lye, and to make muche of thē for telling the truth, that thereby the beſt and fruitfulleſt braunche of vertue may be graffed in eueryevery ſeuerall mynde, & ſo be turned as it were into their nature.
The wiſer ſorte of the Gentiles doe vtterly condemne concupiſcence 10 Concupiſcence.and euill affections: whiche the Poet in his Satyres blameth as the root of all miſchiefe, where he ſaith:
Frō thence, almoſt, comes euerie cauſe of miſchief, for no vice
That reigns in man, ſo many times could franticke heades intice,
To mingle poyſon priuily to ſtop anothers breath,
Or elſe in armour openly to worke his riuals death,
As beaſtly raging luſt hath done.
So then by all this we may eaſily gather, that euen in the Gentiles mindes alſo were grauen a certaine knowledge of God and ſome precepts, whereby they knewe what to deſire, and what to eſchue: whiche notwithſtanding they did corrupt, and make ſomewhat myſtie with the euill affections and corrupt iudgements of the fleſh. For whiche cauſe God alſo beſide the lawe of nature did ordeine other meanes to declare his will, I meane, the liuely tradition of the Fathers, the aunſweres of Angels, the voices of Prophets, wonderfull miracles, and written lawes which he publiſhed by wiſe and very deuout Patriarches. All theſe did God ordeine to be a helpe to the law of nature. What ſoeuer therefore is to be found among the Gentiles agréeable to trueth and honeſtie, that is to be referred to God the author of all goodneſſe: and on the other ſide, whatſoeuer is contrarie to the trueth that muſt be attributed to the corrupt nature and euil affections of mankinde. In all this that I hauehave ſayde, ye hauehave to note eſpecially that here I ſpeake of knowledge and not of abilitie. The knowledge of the lawe is after a ſorte manifeſt in the Gentiles, but the conſent, the will, and abilitie to fulfill the law is weake and not eaſie to be foūd in them. Wherefore as we affirme that the vnderſtanding of ye law muſt be inſpired from heauen, ſo alſo we ſay that abilitie to fulfill the lawe muſte of neceſſitie be giuen of God aboue. Nature without grace, is herein without force and effect. But Nature without grace of none effectwhereas ſome of the Gentiles beare the name and praiſe of righteouſneſſe, as Melchizedech, Iob, Iethro & other more, they hauehave that not of their own abilitie, but of the grace of God: as by the hyſtorie of Iob, we may euidently gather by probable argumentes. Wherefore if any of the Gentiles be ſaued, then are they ſaued, not by the workes of nature, or their owne deſertes, but by the mercy of God in our Lorde Ieſus Chriſte.
Moreouer, the lawe of nature is not graffed of God in man, to the intent that it without grace and Chriſt ſhould worke mans ſaluation, but rather to teache vsus what is good and what is euill, thereby to conuince vsus to be ſinners, and without excuſe before the Lorde. Paule verily, prouing that the Gentiles by the lawe of nature are guiltie of ſinne, as well as the Iewes by Moſes lawe, doth ſhew that in Chriſt alone the ſonne of God, is iuſtification, life, and all good elſe. Thus farre touching the law of nature.
The lawes of men (for my promiſe was, that in my ſeconde part I would …awes of …en.ſpeake of them) are thoſe which are by men ordeined & publiſhed to the preſeruation of the common weale and Church of God. Touching theſe they are of diuers kindes. For there are politique lawes, there are eccleſiaſticall lawes, and mens traditions. Politique …awes of …licie.lawes are thoſe which the magiſtrate according to the ſtate of times places, and perſons, doth ordeine for the preſeruing of publike peace and ciuilitie.
Of this ſorte there are an innumerable company of examples in the ciuil lawe and conſtitutions of the Emperours, eſpecially of Iuſtinian. All which ought to come as neare as may be to the lawes of God and Nature, and not to be contrarie to them, or to hauehave any ſmacke of impietie or cruell tyrannie. To ſuch lawes Saint Peter willeth vsus to obey, where he ſayth: Submit your ſelues vntounto al maner ordinaunce of man for the Lords ſake, whether it be to the king, as hauing the preeminence, or vntounto rulers as they that are ſent by him for the puniſhment of euill doers, but for the praiſe of them that doe well. For although the Apoſtle by ordinaunces or mens conſtitutions doth incluſiuely meane the kings and magiſtrates them ſelues, as in the ſeconde clauſe of the ſentence, he doth immediately declare, yet notwithſtanding, he doth bid vsus therefore obeye good lawes and iuſt, bycauſe by them the Magiſtrates ſupport and rule the common weale.
Moreouer, iuſt and honeſt politike lawes are an helpe to louelove and tranquilitie, doe preſerue fellowly ſocietie among men, doe defend the good, bring inordinate perſons into better order, and laſtly doe not make a little onelyonly to the ſetting for warde of religion, but doe alſo abrogate euill cuſtomes, and vtterly banniſh vnlawfull miſchiefes.
Hereof we hauehave examples in the déedes of Nabuchodonoſor, Cyrus, Darius, Artaxerxes, and other Princes more. But touching the Magiſtrates power, his lawes, and office, I will ſpeake of them in an other place.
Eccleſiaſticall lawes are thoſe Eccleſiaſ… cal La…which being taken out of the worde of God, and applyed to the ſtate of men, times and places, are receiued & hauehave authoritie in ye church among ye people of God. I call theſe eccleſiaſticall lawes and not traditions of men, bycauſe, being takē out of the holy ſcriptures, and not inuented or brought to light by the wit of man, they are vſed of that Churche which heareth the voyce of the ſhéepehearde alone and knoweth not a ſtraungers tong. The congregation commeth together to heare the word of God, and vntounto common prayers, at Morning, at Euening, and at ſuch appointed houres as are moſte conuenient for eueryevery place and euerie people, and that the church holdeth as a lawe. The Church hath ſolemne prayer times, holy dayes, and faſting dayes, which it doth kéepe by certaine lawes. The Church at certaine times, in a certaine place, and appointed order, dothe celebrate the Sacraments according to the lawes and receiued cuſtome of the Church. The Churche baptiſeth infantes: it forbiddeth not women to come to the Lordes Supper: and that it holdeth as a lawe. The Churche, by Iudges conueniently appointed, doth iudge in cauſes of matrimonie, and hath certaine lawes to direct them in ſuch caſes. But it deriueth theſe and al other like to theſe, out of the Scriptures, and doth for edification apply them to the eſtate of men, times, and places: ſo that in diuers Churches ye may ſée ſome diuerſitie in déede, but no diſcord or repugnancie at all.
Furthermore, Eccleſiaſticall lawes hauehave their meaſure & certain marks, beyond which they may not paſſe, to wit, that nothing be done or receiued contrarie or differing in any iote from the worde of God, ſounding againſte charitie and comelineſſe, either in little or muche: that laſtly this rule of the Apoſtle may be effectually obſerued. Let all thinges be done decently according vntounto order and to the edification of the Church. If therefore any man ſhall goe about vnderunder a coloured Superſtitious law…pretence of eccleſiaſtical lawes tobring in and pop into the mouthes of the godly, any ſuperſtitious, buſie, and vnſeemely traditions of men, whiche withal do differ from the Scriptures, their part ſhall be, firſt to trie that deceipt of theirs by the rule of Gods worde, and then to reiect it.
There remaine nowe the traditions of men, whiche hauehave their beginning, Mens … ditions.are made and inuented of men at their owne choyce, of ſome fooliſhe intent, or ſome fonde affection of mankinde, contrarie or without the holy Scriptures, of which ſorte you ſhall finde an infinite number of examples, I meane the ſectes, the dominion, and ſingle life of ſpirituall men, the rites and ſundry faſhioned cuſtomes vſed in their Church. Touching all which the Lorde in the Goſpell, citing the Prophet Eſaie, ſayth. Why tranſgreſſe ye the Lords commaundement for your own traditiō? ye hypocrites, rightly did Eſaias propheſie of you, where he ſaith. This people commeth nigh vntounto me with their mouth, and with their lippes they honour me, but their heart is farre from me: but they worſhip me in vaine, teaching doctrines the precepts of men. The bleſſed Martyr Cyprian alluding to theſe wordes of Chriſt, Epiſtolarum lib. 1. epi. 8. ſaith. It is corrupt, wicked and robberie to the glory of God, what ſoeuer is ordeyned by the giddie madneſſe of mens heads, to the violating of Gods diſpoſition. Depart as farre as may be from the infectiue contagiouſnes of ſuch fellowes, and ſeeke by flight to ſhunne their talke, as warely as an eating cancker, or infecting peſtilence, for the Lorde forewarneth and telleth you that they are blinde leaders of the blinde. Paule alſo in his Epiſtle to Titus, ſayth: Rebuke them ſharply, that they may be ſound in the fayth, not taking heede to Iewiſhe fables, and commaundements of men, turning from the trueth. I doe of purpoſe here let paſſe the words of Paul in his ſecond chapter to the Coloſſians, bycauſe the place is knowne of all men.
I will not trouble you (dearely beued) with too large and buſie an expoſition hereof. For I ſuppoſe that this little that I hauehave ſayde touching the lawes of nature and of men, I meane lawes politique, Eccleſiaſticall, and méere traditions of men, are ſufficient to the attentiue and faythful hearers, who at their comming home, do more diligently thinke of eueryevery point by thē ſelues, and alſo reade the places of Scripture often cited by me, and deuoutly expounded. The Lord for his mercy graunt that we doe neuer deſpiſe the admonitions of natures lawe graffed in our heartes, nor yet be intangled in mens traditions, but that we in walking lawfully in vpright politique lawes and holy Eccleſiaſticall ordinaunces, maye ſerue the Lord:
To whom be all glory, honour and dominion, for euer and euer. Amen.