THAT THE LAWFULNESS OF THE CEREMONIES CANNOT BE WARRANTED BY THE LAW OF NATURE.
Sect. 1. What our opposites have alleged for the ceremonies, either from the law of God, or the law of man, we have hitherto answered; but we heard the law of nature also alleged[1131] for holidays, and for kneeling at the communion. And when Hooker[1132] goeth about to commend and defend such visible signs, “which, being used in performance of holy actions, are undoubtedly most effectual to open such matter, as men, when they know and remember carefully, must needs be a great deal the better informed to what effect such duties serve,” he subjoineth: “We must not think but that there is some ground of reason even in nature,” &c. This is a smoke to blind the eyes of the unlearned. Our opposites have taken no pains nor travail to make us see any deduction of those ceremonies from the law of nature: we desire proofs, not words. In the meanwhile, for giving further evidence to the truth, we will express our own mind touching things warranted by the law of nature.
Sect. 2. And, first, we must understand aright what is meant by the law of nature: to wit, that law which God writeth and imprinteth in the nature of man,[1133] so that it is as it were co-natural and born together with man. Now, if we consider what law was written in the nature of man in his first creation, it was no other than the decalogue, or the moral law.[1134] But the law which we are here to inquire of is that law which, after the fall, God still writeth in the heart of every man; which (we all [pg 1-370] know) cometh far short, and wanteth much of that which was written in the heart of man before his fall. That we may understand what this law of nature is which is written in all men's hearts since the fall, we must distinguish jus naturale from jus divinum naturale. For that law which is simply called jus naturale is innatum, and layeth before the minds of men that way wherein, by the guidance and conduct of nature,[1135] they may be led to that good which is, in the end, proportionate to nature; whereas jus divinum is inspiratum, and layeth before us another way, wherein, by a supernatural guidance,[1136] we may be led to a supernatural good, which is an end exceeding the proportion of nature. As for that part of the law of God which is called jus divinum naturale, it is so called in opposition to jus divinum positivum.
Sect. 3. Jus naturale, saith Justinian,[1137] est quod naturo omnia animalia docuit. This the lawyers take to be the law of nature, which nature, by its sole instinct, teacheth as well to other living creatures as to men; for nature teacheth all living creatures to save and preserve their own being, to decline things hurtful, to seek things necessary for their life, to procreate their like, to care for that which is procreated by them, &c. The Archbishop of Spalato[1138] liketh to speak with the lawyers. Jus naturale, saith he, simpliciter ponitur in omnibus animalibus. Videntur autem, saith Joachinus Mynsingerus,[1139] juris consulti, valde in hoc abuti vocabulo juris, cum exemplae praedicta sint potius affectus et inclinationes naturales, quae cum quibusque animantibus enascuntur; quas philosophi στοργὰς φυσικὰς appellant. In brutis enim cum nulla sit ratio, igitur nec ullum jus esse potest.
Aquinas also showeth[1140] that beasts are not properly governed by the law of nature, because lex is aliquid rationis. Wherefore they err who would make the law of nature to differ in kind from jus gentium, which natural reason hath taught to all nations. For this law of nations per se speciem non facit, as saith Mynsingerus.[1141] And the law of nature is also, by the heathen [pg 1-371] writers, often called jus gentium, as Rosinus noteth.[1142] If any will needs have the law of nature distinguished from the law of nations, let them either take Aquinas' distinction,[1143] who maketh the law of nature to contain certain principles, having the same place in practical reason which the principles of scientific demonstrations have in speculative reason; and the law of nations to contain certain conclusions drawn from the said principles: or, otherwise, embrace the difference which is put betwixt those laws by Mattheus Wesenbecius:[1144] Quæ bestiæ naturali concitatione; ea, saith he, homines ex eodem sensu ac affectione, cum moderatione tamen ratione si faciunt, jure naturæ faciunt. Quæ bruta non faciunt, sed sola ratione hominis propria, non affectione communis naturæ, omnes homines faciunt, fierique opportere intelligunt hoc fit jure gentium.
Sect. 4. For my part, I take the law of nature and the law of nations to be one and the same. For what is the law of nations but that which nature's light and reason hath taught so to all nations? Now this is no other than the law of nature. We think, therefore, they have well said,[1145] who comprehend under the law of nature both the common principles of good and evil, virtue and vice, right and wrong, things beseeming and things not beseeming, and likewise the general conclusions which, by necessary consequences, are drawn from the said principles. To come to the particulars, there are three sort of things which the law of nature requireth of man, as both schoolmen[1146] and modern doctors[1147] have rightly taught. The first, it requireth as he is ens; the second, as he is animal; and the third, as he is homo ratione præditus. First, As he is ens, the law of nature requireth him to seek the conservation of his own being, and to shun or repel such things as may destroy the same. For so hath nature framed not only all living creatures, but other things also which are without life, that they seek their own conservation, and flee (if they can) from apparent destruction. [pg 1-372] Let us take one example out of subtle Scalliger,[1148] which is this: If a small quantity of oil be poured upon a sound board, let a burning coal be put in the midst of it, and the oil will quickly flee back from its enemy, and seek the conservation of itself. This is, therefore, the first precept of the law of nature, that man seek his own conservation, and avoid his own destruction. Whereupon this conclusion necessarily followeth, that he may repel violence with violence. Secondly, As man is a living creature, the law of nature teacheth him to propagate and conserve his kind. Whereupon these conclusions do follow, viz., the commixion of male and female, the procreation of children, the educating of them, and providing for them. This nature hath taught to man, as a thing common to him with other living creatures.
Sect. 5. Thirdly, As a man is a creature endowed with reason, the law of nature teacheth him, 1. Something concerning God; 2. Something concerning his neighbour; 3. Something concerning himself. I mean some general notions concerning good and evil, in respect of each of these; whereof the Apostle meaneth whilst he saith that the Gentiles “show the work of the law written in their hearts,” Rom. ii. 15. First, then, the law of nature teacheth man to know that there is a God, and that this God is to be worshipped; whereupon it followeth that man should seek to know God and the manner of his worship. Now that which may be known of God is showed even unto the Gentiles. The Apostle saith signanter, το λυωστὸν τοῦ Θεοῦ, Rom. i. 19, meaning those few and small sparkles of the knowledge of God which nature's inbred light discovered unto the Gentiles, for making them inexcusable, namely, that there is an eternal power and Godhead, which men ought to reverence and to worship. 2. The law of nature teacheth man to hold fast friendship and amity with his neighbours, forasmuch as he is animal sociale. Violare alterum, saith Cicero, naturae legae prohibemur.[1149] For the law of nature biddeth us do to others as we would have others to do unto us, Luke vi. 31. And from these precepts it followeth, that we should not offend other men; that we should keep promises; stand to bargains; [pg 1-373] give to every man his own, &c. 3. As touching a man's self, the law of nature teacheth him that he should not live as a reasonless creature, but that all his actions should be such as may be congruous and beseeming for a creature endued with reason: Whereupon it followeth, that he should live honestly and virtuously, that he should observe order and decency in all his actions, &c. Hence the Apostle saith, that nature itself teacheth that it is a shame for a man to have long hair, 1 Cor. xi. 14, because it is repugnant to that decency and comeliness which the law of nature requireth. For, among other differences[1150] which nature hath put betwixt men and women, this is one, that it hath given to women thicker and longer hair than to men, that it might be as a veil, to adorn and cover them. The reason whereof nature hath hid in the complexion of a woman, which is more humid than the complexion of a man; so that, if a man should take him to this womanish ornament, he should but against nature transform himself (in so far) into a woman.
Sect. 6. These things being permitted, I will add four reasons to prove that neither sacred significant ceremonies in general, nor kneeling, holidays, &c., in particular, can be warranted unto us by the law of nature. 1. The law of nature cannot direct us unto a supernatural end, as is acknowledged not only by our divines,[1151] but by Aquinas also.[1152] It only teacheth us to seek and to do bonum, velut finem naturæ,[1153] such a good as is an end proportioned to nature. All these precepts of the law of nature which we have spoken of could never lead men to a supernatural good. It is only the divine law,[1154] revealed from God, which informeth the minds of men with such notions as are supra naturam, and which may guide them ad finem supernaturalem. But all sacred significant ceremonies which, by their holy and spiritual significations, express to us some mysteries of grace, and of the kingdom of God, must be thought to direct us unto a supernatural good; therefore they are not of that sort of things which the law of nature requireth; for this law goeth no higher than [pg 1-374] to teach men that there is a God, and that this God is to be worshipped, the knowledge of which things is not a good exceeding the proportion of nature: for it was found in the Gentiles themselves, who knew no other spiritual and supernatural good than that which was proportioned to nature. Let me now conclude this reason with Scalliger's words, Neque enim quae supra naturae leges sunt, ex naturae legibus judicanda censeo.[1155]
Sect. 7. 2. As the ceremonies, by their sacred, spiritual, and mystical significations, direct us unto a supernatural good, so they are thought to guide us unto the same by a way which nature's light could never discover unto men. But, in the law of nature, as we are directed unto no other good than such as is proportioned to nature, so are we guided unto the same natura duce,[1156] that is to say, by such common notions as God hath imprinted in the nature of all men. Now, I suppose our opposites will not unwillingly reckon their sacred significant ceremonies among those things of the Spirit of God which a natural man cannot receive, because they are spiritually decerned, 1 Cor. ii. 14. What then have they to do with the law of nature? If it be said, that they necessarily follow upon those first principles and conclusions which a natural man receiveth, I answer, This shall never be proved. They will say, perhaps, that nature teacheth us to use certain rites in the worship of God, to observe set times for his worship, also to kneel down in reverence of God whom we worship. Ans. Be it so: but how make they up a necessary connection betwixt certain rites and significant ceremonies of human institution; betwixt set times, and some more days than one of seven; betwixt kneeling in the worship of God in genere, and kneeling at the sacrament in specie, unless they say that nature requireth us to kneel in every act of worship, and never to worship God without kneeling on our knees?
Sect. 8. 3. Jus naturae is ubique idem, as Rosinus:[1157] it is approved communi omnium gentium judicio atque assensu, as the Professors of Leyden:[1158] it is one and the same among all nations, in respect of the principles of it, as Aquinas[1159] and Zanchius:[1160] [pg 1-375] the law of nature fixa est cordibus nostris, as Stella:[1161] yea, it is “so written in our hearts that iniquity itself cannot blot it out,” as Augustine saith;[1162] and we learn from the Apostle, that the law of nature is manifest in the Gentiles, for God hath showed it unto them, Rom. i. 19; therefore there is none ignorant, saith Pareus.[1163] Whatsoever, then, the law of nature requireth, it doth clearly and necessarily follow upon those principles which are written in every man's conscience, unless we set up new divinity, and either say that the principles of the law of nature are not written in every man's conscience, or else that they may be at some time abolished and rased out of the consciences of men; which were to leave men without a witness. Nay, saith Augustine,[1164] the heaven and the earth, and all that is in them, on every side, cease not to bid all men love God, that they be made inexcusable. Now if all the principles of the law of nature be firmly and clearly written in every man's conscience, and cannot but be known to every man who has the use of natural judgment and reason, it followeth, that they who will prove or warrant anything by the law of nature, must only take their premises from every man's conscience, and say, as the Apostle saith, “Judge in yourselves,” &c., “doth not even nature itself teach you,” &c., 1 Cor. xi. 13, 14; as if the Apostle said, This principle of nature is fixed in all your hearts, that men should affect honesty and comeliness. Go to reason in yourselves, from the judgment of nature, whether it follow not, upon this principle, that a man should not wear long hair, forasmuch as his wearing of long hair is repugnant to the principle of nature. Committit ipsis judicium, saith Pareus; ipsos testes, imo judices appellat,[1165] so that, if the ceremonies be warranted unto us by the law of nature, the judgment must be committed to every man's conscience, and so should every man be convinced in himself, by such a principle of nature, from which the ceremonies have a necessary and manifest deduction. Yet we attest the Searcher of all hearts, that we have never been convinced in ourselves, by such a principle [pg 1-376] of nature, no, not after diligent search and inquiry.