Ch. xvi. 5. 224 Standards of Legislation: Variety of human Relations. BOOK I. being perfecter is to our weaker both a pattern and a spur? Or would the Apostles, speaking of that which belongeth unto saints as they are linked together in the bond of spiritual society*, so often make mention how Angels therewith are delighted, if in things publicly done by the Church we are not somewhat to respect what the Angels of heaven do? Yea, so far hath the Apostle Saint Paul proceeded, as to signify †, that even about the outward orders of the Church which serve but for comeliness, some regard is to be had of Angels, who best like us when we are most like unto them in all parts of decent demeanour. So that the law of Angels we cannot judge altogether impertinent unto the affairs of the Church of God. [5] Our largeness of speech how men do find out what things reason bindeth them of necessity to observe, and what it guideth them to choose in things which are left as arbitrary; the care we have had to declare the different nature of laws which severally concern all men, from such as belong unto men either civilly or spiritually associated, such as pertain to the fellowship which nations, or which Christian nations, have amongst themselves, and in the last place such as concerning every or any of these God himself hath revealed by his Holy Word: all serveth but to make manifest, that as the actions of men are of sundry distinct kinds, so the laws thereof must accordingly be distinguished. There are in men operations, some natural, some rational, some supernatural, some politic, some finally ecclesiastical: which if we measure not each by his own proper law, whereas the things themselves are so different, there will be in our understanding and judgment of them confusion. As that first error sheweth, whereon our opposites in this cause have grounded themselves. For as they rightly maintain that God must be glorified in all things, and that the actions of men cannot tend unto his glory unless they be framed after his law; so it is their error to think that the only law which God hath appointed unto men in that behalf is the sacred Scripture. By that which we work naturally, as when we breathe, sleep, move, we set forth the glory of * 1 Pet. i. 12; Ephes. iii. 10; 1 Tim. v. 21. † 1 Cor. xi. 10. Laws which concern Men as Men must be modified. 225 God as natural agents do*, albeit we have no express purpose to make that our end, nor any advised determination therein to follow a law, but do that we do (for the most part) not as much as thinking thereon. In reasonable and moral actions another law taketh place; a law by the observation whereof+ we glorify God in such sort, as no creature else under man is able to do; because other creatures have not judgment to examine the quality of that which is done by them, and therefore in that they do they neither can accuse nor approve themselves. Men do both, as the Apostle teacheth; yea, those men which have no written law of God to shew what is good or evil, carry written in their hearts the universal law of mankind, the Law of Reason, whereby they judge as by a rule which God hath given unto all men for that purpose‡. The law of reason doth somewhat direct men how to honour God as their Creator; but how to glorify God in such sort as is required, to the end he may be an everlasting Saviour, this we are taught by divine law, which law both ascertaineth the truth and supplieth unto us the want of that other law. So that in moral actions, divine law helpeth exceedingly the law of reason to guide man's life; but in supernatural it alone guideth. Proceed we further; let us place man in some public society with others, whether civil or spiritual; and in this case there is no remedy but we must add yet a further law. For although even here likewise the laws of nature and reason be of necessary use, yet somewhat over and besides them is necessary, namely human and positive law, together with that law which is of commerce between grand societies, the law of nations, and of nations Christian. For which cause the law of God hath likewise said, "Let every soul be subject to the higher powers §." The public power of all societies is above every soul contained in the same societies. And the principal use of that power is to give laws unto all that are under it; which laws in such case we must obey, unless there be reason shewed which may necessarily enforce that the Law of Reason or of God doth enjoin the contrary. Because except our own private and but probable resolutions be by the law of public BOOK I. * Psalm cxlviii. 7, 8, 9. † Rom. i. 21. Rom. ii. 15. § Rom. xiii. 1. Ch. xvi. 6, 7. 226 Use of the preceding Distinctions exemplified BOOK I determinations overruled, we take away all possibility of sociable life in the world. A plainer example whereof than ourselves we cannot have. How cometh it to pass that we are at this present day so rent with mutual contentions, and that the Church is so much troubled about the polity of the Church? No doubt if men had been willing to learn how many laws their actions in this life are subject unto, and what the true force of each law is, all these controversies might have died the very day they were first brought forth. [6.] It is both commonly said, and truly, that the best men otherwise are not always the best in regard of society. The reason whereof is, for that the law of men's actions is one, if they be respected only as men; and another, when they are considered as parts of a politic body. Many men there are, than whom nothing is more commendable when they are singled; and yet in society with others none less fit to answer the duties which are looked for at their hands*. Yea, I am persuaded, that of them with whom in this cause we strive, there are whose betters amongst men would be hardly found, if they did not live amongst men, but in some wilderness by themselves. The cause of which their disposition so unframable unto societies wherein they live, is, for that they discern not aright what place and force these several kinds of laws ought to have in all their actions. Is their question either concerning the regiment of the Church in general, or about conformity between one church and another, or of ceremonies, offices, powers, jurisdictions in our own church? Of all these things they judge by that rule which they frame to themselves with some show of probability, and what seemeth in that sort convenient, the same they think themselves bound to practise; the same by all means they labour mightily to uphold; whatsoever any law of man to the contrary hath determined they weigh it not. Thus by following the law of private reason, where the law of public should take place, they breed disturbance. [7.] For the better inuring therefore of men's minds with the true distinction of laws, and of their several force according to the different kind and quality of our actions, it shall not * Πολλοὶ γὰρ ἐν μὲν τοῖς οἰκείοις τῇ ἀρετῇ δύνανται χρῆσθαι, ἐν δὲ τοῖς Tрòs eтeроv áðνvarovσi. Arist. Ethic. lib. v. cap. 3. Ch. xvi. 7. peradventure be amiss to shew in some one example how BOOK I. they all take place. To seek no further, let but that be considered, than which there is not any thing more familiar unto us, our food. What things are food and what are not we judge naturally by sense*; neither need we any other law to be our director in that behalf than the selfsame which is common unto us with beasts. But when we come to consider of food, as of a benefit which God of his bounteous goodness hath provided for all things living; the law of Reason doth here require the duty of thankfulness at our hands, towards him at whose hands we have it. And lest appetite in the use of food should lead us beyond that which is meet, we owe in this case obedience to that law of Reason, which teacheth mediocrity in meats and drinks. The same things divine law teacheth also, as at large we have shewed it doth all parts of moral duty, whereunto we all of necessity stand bound, in regard of the life to come. But of certain kinds of food the Jews sometimes had, and we ourselves likewise have, a mystical, religious, and supernatural use, they of their paschal lamb and oblations, we of our bread and wine in the Eucharist; which use none but divine law could institute. Now as we live in civil society, the state of the commonwealth wherein we live both may and doth require certain laws concerning food‡; which laws, saving only that we are members of the commonwealth where they are of force, we should not need to respect as rules of action, whereas now in their place and kind they must be respected and obeyed. Yea, the selfsame matter is also a subject wherein sometime ecclesiastical laws have place; so that unless we will be authors of confusion in the Church, our private discretion, which otherwise might guide us a contrary way, must here submit itself to be that way guided, which the public judgment of the Church hath thought better. In which case that of Zonaras concerning fasts may be remembered. 'Fastings "are good, but let good things be done in good and con"venient manner. He that transgresseth in his fasting the *Job xxxiv. 3. 66 * [See 5 Eliz. c. 5. §. 14, 15, 27 Eliz. c. II ; 35 Eliz. c. 7. §. 22. Ch. xvi. 8. 228 Conclusion: Reverence due to Law generally. "orders of the holy fathers," the positive laws of the Church of Christ, must be plainly told, "that good things do lose the grace of their goodness, when in good sort they are not "performed." And as here men's private fancies must give place to the higher judgment of that Church which is in authority a mother over them; so the very actions of whole churches have in regard of commerce and fellowship with other churches been subject to laws concerning food, the contrary unto which laws had else been thought more convenient for them to observe; as by that order of abstinence from strangled and blood* may appear; an order grounded upon that fellowship which the churches of the Gentiles had with the Jews. Thus we see how even one and the selfsame thing is under divers considerations conveyed through many laws; and that to measure by any one kind of law all the actions of men were to confound the admirable order, wherein God hath disposed all laws, each as in nature, so in degree, distinct from other. [8.] Wherefore that here we may briefly end: of Law there can be no less acknowledged, than that her seat is the bosom of God, her voice the harmony of the world: all things in heaven and earth do 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 soever, though each in different sort and manner, yet all with uniform consent, admiring her as the mother of their peace and joy. *Acts xv. 20. |