A dispute against the English-popish ceremonies, obtruded vpon the Church of Scotland Wherein not only our ovvne argumemts [sic] against the same are strongly confirmed, but likewise the ansvveres and defences of our opposites, such as Hooker, Mortoune ... Forbesse, &c. particularly confuted.

CHAP. IX.

That the lawfullnesse of the Ceremonies, can not be warranted by the Law of Nature.

WHat our Opposites have alledged for the Ceremonies, ei∣ther from the Law of God, or the Law of man, we have [Sect. I] hitherto answered. But we heard u the Law of Nature also alledged for Holy dayes, and for kneeling at the Communion. And when x Hooker goeth about to commend and defend such visible signes, which being used in performance of holy actions, are undoubtedly most effectuall to open such matter, as men when they know and remember carefully, must needs be a great deale the better informed to what effect such duties serve: He subjoyneth: We must not thinke, but that there some ground of rea∣son even in Nature, &c. This is a smoake to blind the eyes of the unlearned. Our Opposites have taken no paines nor travell to make us see any deduction of those Ceremonies, from the Law of Na∣ture: We desire proofs, not words. In the meane while, for gi∣ving further evidence to the Trueth, we will expresse our owne minde, touching things warranted by the Law of Nature.

And first we must understand aright, what is meant by the Law of Nature. To wit, that Law y which God writteth and imprinteth [Sect. II] in the Nature of man, so that it is as it were connaturall and borne togither with man. Now if wee consider, what Law was written in the nature of man in his first creation, it was no z other then the Decalogue or the Morall Law. But the Law which we are here to enquire of, is that Law, which after the Fall, God still writteth in the heart of every man: which (we all know) commeth farre short, & 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 mens hearts, since the Fall, we must distin∣guish 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 a by the guidance and conduct of nature,

they may be ledde to that good, which is in the end proportionat to nature. Whereas Ius Divinum is inspiratum, & layeth before us ano∣ther way, wherein b by a supernaturall guidance, we may be ledde to a supernaturall good, which is an end exceeding the proportion of nature. As for that part of the Law of God, which is called Ius divinum naturale, it is so called in opposition to jus divinum positivum.

Ius naturale (saith c Iustitian,) est quod natura omnia animalia doeuit. [Sect. III] 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 owne being, to decline things hurtfull, to seeke things necessary for their life, to procreat their like, to care for that which is procreated by them, &c. d The Arch Bishop of Spalato liketh to speake with the Lawyers, Ius naturale saith he simpliciter ponitur in omnibus animali∣bus. Videntur autem (saith e Ioachinus Mynsingerus) Iurisconsulti, valde in hoc abuti vocabulo Iuris, cum exempla praedicta sint potius affectus & incli∣nationes naturales, quae cum quibusque animantibus enascuntur: quas Philosophi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appellant. In brutis enim cum nulla sit ratio, igitur nec ullum jus esse potest.

f Aquinas also sheweth, that beasts are not properly governed by the Law of Nature, because Lex is aliquid rationis. Wherefore they erre, who would make the Law of Nature to differ in kynd, from Ius gentium, which naturall reason hath taught to all Nations. For this Law of Nations per se speciem non facit, as saith g Mynsingerus. And the Law of Nature is also by the Heathen Writters, often cal∣led Ius gentium, as h Rosinus noteth. If any will needs have the Law of Nature distinguished from the Law of Nations, let them either take i Aquinas his distinction, who maketh the Law of Nature to con∣taine certaine principles, having the same place in practicall reason, which the principles of scientifike demonstrations have in specu∣lative reason: & the Law of Nations to containe certane conclu∣sions drawen from the said principles. Or otherwise embrace the difference which is put betwixt those lawes by k Mattheus Wesenbe∣cius. Quae bestiae, naturali concitationè; ea (saith he) homines ex eodem sen∣su ac affectionè, cum moderationè tamen rationis si faciant, jure naturae fa∣ciunt. Quae bruta non faciunt. sed sola ratione hominis propria, non affec∣tionè communis naturae, omnes homines faciunt, fierique opportere intelligunt, hoc fit jure gentium.

For my part, I take the Law of Nature, and the Law of Na∣tions, [Sect. IV] to be one and the same. For what is the Law of Nations, but that which Natures light & reason hath taught to all Nations? now this is no other, then the Law of Nature. We thinke therefore, they have well said, l who comprehend under the Law of Nature, both the common principles of good and evill, vertue and vice, right

and wrong, things beseeming and things not beseeming; and like∣wise the generall conclusions which by necessary consequences are drawen from the said principles. To come to the particulars, there are three sorts of things which the Law of Nature requireth of man, as both m Schoolmen, and n Moderne Doctors have rightly taught. The first, it requireth as he is Ens; The second, as he is Ani∣mal. And the third, as he is Homo ratione praeditus. First, as he is Ens, the Law of Nature requireth him to seeke the conservation of his owne being, and to shunne or repell such things as may destroy the same. For so hath Nature framed, not only all living creaturs, but other things also which are without life, that they seeke their owne conservation, and flee (if they can) from appearant destruction. Let us take one example out of subtile o Scaliger, which is this. If a small quantity of oyle, be poured upon a sound boord, let a burning coale be put in the midst of it, and the oyle will quickly flee back from its enemy, and seeke the conservation of it self. This is therfore the first precept of the Law of Nature, that man seeke his owne con∣servation, and avoyde his owne destruction. Whereupon this con∣clusion necessarily followeth, that he may repell violence with vio∣lence. Secondly, as man is a living creature, the Law of Nature teacheth him to propagate and to conserve his kynd. Whereupon these conclusions doe followe, Viz. the commixtion of Male & Fe∣male, the procreation of Children, the educating of them, and provyding for them. This Nature hath taught to man, as a thing common to him with other living creatures.

Thirdly, as man is a creature endued with reason, the Law of Na∣ture teacheth him, 1. Something concerning God. 2. Something [Sect. V] concerning his Nighbour. 3. Something concerning himselfe. I meane some generall notions concerning good and evill, in respect of Each of these. Whereof the Apostle meaneth, whiles p he saith, that the Gentiles shewe the worke of the Law written in their hearts. First then, the Law of Nature teacheth man, to know that there is a God, and that this God is to be worshiped. Whereupon it followeth, that man should seeke to know God, and the manner of his worship. Now that which may be knowen of God, is shewed even unto the Gentiles. q The Apostle saith signanter. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, meaning those few and small sparkles of the knowledge of God, which natures imbredde light discovered unto the Gentiles, for ma∣king them inexcusable, namely, that there is a eternall power and Godhead, which men ought to reverence and to worship. 2. The Law of Nature teacheth man to hold fast friendship and amiti with his Nighbours, for as much as he is Animal sociale. Violare alterum saith r Cicero, naturae lege prohibemur. For the Law of Nature biddeth us s doe to others as we wold have them to doe unto us. And from

these precepts it followeth, that we should not offend other men, that vve should keep promises, stand to bargains, give to every man his owne, &c. 3. As touching a mans selfe, the Law of Nature teach∣eth him, that he should not live as a reasonlesse creature, but that all his actions should be such, as may be congrous and beseeming for a creature endued with reason. Wherupon it followeth, that he should live honestly and vertuously, that he should observe order & decen∣cy in all his actions, &c. Hence t the Apostle saith, that nature it self teacheth, that it is a shame for a man to have long haire, be∣cause it is repugnant to that decency and comelinesse which the Law of Nature requireth. For u among other differences which Na∣ture hath put betwixt men and women, this is one, that it hath given to women thicker and longer haire, then to men, that it might be as a vaile to adorne and cover them. The reason whereof, Nature hath hid in the complexion of a woman, which is more humide then the complexion of a man. So that if a man should take him to this womanish ornament, hee should but against Nature trans∣forme himself (in so farre) into a woman.

These things being premitted, I will adde foure reasons to prove, [Sect. VI] that neither sacred significant Ceremonies in generall, nor Knee∣ling, Holy dayes, &c. in particular, can be warranted unto us by the Law of Nature. 1. The Law of Nature can not direct us unto a supernaturall end, as is aknowledged not only by x our Divines, but by y Aquinas also. It only teacheth us, to seeke and to doe z bonum, velut finem naturae, such a good as is a end proportioned to Nature. All those precepts of the Law of Nature which •…•…e have spoken of, could never lead men to a supernaturall good. a It is only the Divine Law, 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 spirituall significations, ex∣presse to us some misteries of grace, and of the Kingdome of God; must be thought, to direct us unto a supernaturall good; Therefore they are not of that sort of things, which the Law of Nature requi∣reth. For this Law goeth no higher, then 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 good then that which was proportioned to Nature. Let me now conclude this reason vvith b Scaligers vvords. Neque enim quae supra naturae leges sunt, ex naturae legibus judicanda censeo.

2. As the Ceremonies by their sacred spirituall and misticall sig∣nifications, [Sect. VII] direct us unto a supernaturall good, so they are thought to guide us unto the same, by a spirituall and supernaturall way,

which natures light could never discover unto men. But in the Law of Nature, as we are directed unto no other good then such as is pro∣portioned to nature, so are we guided unto the same, c Natura duce, 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 unwil∣lingly reckon their sacred significant Ceremonies, among those things of the Spirit of God, d which a naturall man can not receive, because they are spiritually discerned. What then have they to doe with the Law of Nature? If it be said, that they necessarily follow upon those first principles & conclusions, which a naturall man re∣ceiveth; I answere, this shall never be proven. They will say perhaps, that nature teacheth us to use certaine rites in the worship of God, to observe set times for his worship, also to kneele downe in reve∣rence of God whom we worship. Ans. Be it so: but how make they up a necessary connexion betwixt certaine Rites, & significant Ce∣remonies of human institution? betwixt set times, & some moe dayes then one of seaven: betwixt kneeling in the worship of God in gene∣rè, and kneeling at the Sacrament in Speciè; unlesse they say., that Na∣ture requireth us to kneel in every act of worship, and never to worship God, without kneeling on our knees.

3. Ius naturae is ubique idem, as e Rosinus: It is approven communi [Sect. VIII] omnium gentium judicio atque assensu, as f the Professors of Leiden: It is one & the same among all Nations, in respect of the principles of it, as g Aquinas and h Zanchius: The Law of Nature fixa est cor∣dibus nostris, as i Stella. Yea it is so written in our hearts, that iniquity it self can not blot it out, as k Augustine saith. And we learne from the l A∣postle, that the Law of Nature is manifest in the Gentiles, for God hath shewed it unto them. Ergo non ignorant saith m Pareus. Wha•…•…soever then the Law of Nature requireth, it doth clearly and necessarily follow upon those principles which are written in every mans con∣science, unlesse we set up new Divinity, and either say that the prin∣ciples of the Law of Nature are not written in every mans conscience, or else that they may be at some time abolished and razed out of the consciences of men, which were to leave men without a witnesse. Nay, saith n Augustine, the Heaven and the Earth and all that is in them, on every side cease not to bid all men love God, that they may be made inexcusable. Now if all the principles of the Law of Na∣ture▪ be fir•…•…ly and clearly written in every mans conscience, and can not but be knowen to every man who hath the use of naturall jud∣gement & r•…•…ason; it followeth, that they who will prove or warrant any thing by the Law of Nature, must only take their premisses from evey •…•…ans conscience, & say as o the Apostle saith, Iudge in your selves, &c. doth not even Nature it self teach you? &c. As if the Apostle said, This principle of Nature is fixed in all your hearts, that men should affect honestie and comelinesse. Goe to; reason in your selves from the Judgment of Nature whether it follow not upon this

principle, that a man should not weare long haire, for as much as his wearing of long haire, is repugnant to the principle of nature. Committit ipsis judicium saith p Pareus: ipsos testes, imo judices appellat. So that if the Ceremonies be warranted unto us by the Law of Na∣ture; the judg•…•…ment must be committed to every mans conscience, & so should every man be convinced in himself, by such a principle of Nature, from which the Ceremonies have a necessary and mani∣fest deduction. Yet we attest the searcher of all hearts, that we have never beene convinced in our selves, by such a principle of Nature, no not after diligent search and enquiry.

4. Let our Opposites say to us, once for all, upon what praecept of [Sect. IX] the Law of Nature doe they ground the Ceremonies? for I have be∣fore opened up, all sorts of things which the Law of Nature requireth of man as he is Ens; & as he is Animal, belongeth not to our purpose. As for that which it requireth of him, as he is a creature endued with reason; there is one part of it that concerneth our selves; Viz. that we should live honestly, & secundum modum rationis, that we should observe order & decency in all our actions. This order and decency, doe not respect our holy duties to Godward, not comprehend any sacred Ce∣remony in his worship: but they looke to us ward, & are referred only to such beseeming qualities, as are congrous & convenient to a rea∣sonable Nature in all its actions. Yea even generally we may say with q Scaliger. Ordinem dico sine quo natura constare non potest. Nihil enim absque ordine vel meditata est vel effecit illa. Another part of that which Nature requireth of man, as he is a creature endued with reason, concerneth (as we shewed) our Nighbours, whom it teacheth us, not to harme nor offend, &c. And if our Opposites wold reckon with us here, their Ce∣remonies will appeare repugnant to Nature, because of the detriment & offence which they offer unto us, whereof we have spoken in our Argument of Scandall. But there was a third part concerning God & his worship: & here must our Opposites seeke a warrant for the Cere∣monies. Now albeit Nature (as was said) teach all men, that there is a eternall & mighty God, who should be worshipped & honoured by them. Yet it descendeth not unto such particular precepts, as can have any shew of making ought for significant Ceremonies Omnibus enim in∣natum est & in animo quasi insculptum, esse deos: but yet quales sint saith r Ci∣cero, varium est. And as Nature hath not taught men to know the Na∣ture & the attributs of the Godhead, togither with the sacred Trinity of persons in the same: so neither hath it taught, what sort or manner of worship should be given unto God s Lex naturalis rerum communium est, & doth only informe us with those common notions called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Concerning the worship of God, it speakes only de genere, not de specie. Wherefore there can be no inference from that worship which the Law of Nature require h, either of any distinct kynd of worship, or of any Ceremony in that kynd. No more then it followeth. Si est animal, est Asinuc: for à genere ad speciem non valet consequentia affirmando.

Notes

• u

  supra cap. 6. s. 1.
• x

  Eccl. pol. lib. 4. s. 1.
• y

  Zanch. lib. 1. de lege Dei. thes. 8. col. 190.
• z

  A. Pol. synt. lib. 6. cap. 9. col. 49. D. Pau. explic. ca∣tech. part. 3. q. 92. pag. 503.
• a

  Fr. Iun. de pol. Mos.
• b

  Idi bid.
• c

  Instit. lib. 1. tit. 2.
• d

  de rep. Eccl. lib. 6. cap. 2. n. 35.
• e

  Schol. in Instit. lib. 1. tit. 2.
• f

  1^a. 2^a. q. 91. art. 2.
• g

  ubi su∣pra.
• h

  anti∣quit. Rom. lib. 8. cap. 1.
• i

  ubi su∣pra. q. 95. art. 4.
• k

  Schol. in instit. lib. 1. tit. 2.
• l

  Rosin. ubi supra. Synops pur. theol disp. 18. thes. 16. Til. synt. part. 1. disp. 35. thes. 16. Iun. de pol. Mos. cap. 1.
• m

  Aquin. ubi supra q. 94. art. 2.
• n

  Zanch. ubi supra. col. 1889 189. Iun. ubi supra. Sharp. curse theol. de lege Dei p. 299.
• o

  de sub∣til. exerc. 5. dist. 8.
• p

  Rom. 2. 15.
• q

  Rom. 1. 19.
• r

  lib. 3. offic.
• s

  Luc. 6. 31.
• t

  Cor. 11. 14.
• u

  Par. com. in il∣lum locum.
• x

  Iun. de pol. Mos. cap. 1. Par. com. in Rom. 1. 19.
• y

  1a. 2a. 91. art. 4.
• z

  Iun. ubi supra.
• a

  Iun. ibid.
• b

  de sub∣til. exerc. 77. dist 2.
• c

  Iun ubi supra.
• d

  1. Cor. 2. 14.
• e

  ubi su∣pra.
• f

  disp. 18. thes. 26.
• g

  1a. 2•…•…. q. 94. art. 4.
• h

  ubi su∣pra thes. 9.
• i

  in Luc. 6. 31.
• k

  lib. 2. confess c. 4.
• l

  Rom. 1. 19.
• m

  com in illum locum.
• n

  lib. 10. confess. cap. 6.
• o

  1 Cor. 11. 13. 14.
• p

  com. in illum locum.
• q

  de subtil. ex•…•…rc 2.
• r

  lib 2. de nat. Deor.
• s

  Iun ubi supra.