Divine Truths nor that from the disclosing of the waies of sense and the letting in of a more plentifull Naturall Light any mists of Incredulity or clouds of Darknesse arise in our minds touching Divine Mysteries but rather that from a purified Intellect purged from Fancies and Vanity and yet yeelded and absolutely rendred up to Divine oracles the tributes of Faith may be rendred to Faith In the last place that the venome of knowledge infused by the Serpent whereby the mind of man is swelled and blown up being voided we may not be too aspireingly wise or above sobriety but that we may improve and propagate Verity in Charity § Now we have performed our vowes to heaven converting our selves to men we admonish them somethings that are Profitable and request of them some things that are equall First we admonish which thing we have also prayed for that we keep human Reason within due Limits in matters Divine and Sense within compasse For sense like the Sunne Philo. Iud. opens and reveales the face of the Terrestriall Globe but shuts up and conceales the face of the Celestiall Again that men beware that in flight from this error they fall not upon a contrary extreme of too much abasing Naturall Power which certainly will come to passe if they once entertain a conceit that there are some secrets of nature seperate and exempt as it were by iniunction from Humane Inquisition For it was not that pure and immaculate Naturall knowledge by the light whereof Adam gave names unto the Creatures according to the propriety of their natures which gave the first motion and occasion to the Fall but it was that proud and Imperative Appetite of Morall knowledge defineing the lawes and limits of Good and Evill with an intent in man to revolt from God and to give lawes unto himselfe which was indeed the proiect of the Primitive Temptation For of the knowledges which contemplate the works of Nature the holy Philosopher hath said expressely Prov. 25. that the glory of God is to conceale a thing but the glory of the King is to find it out as if the Divine Nature according to the innocent and sweet play of children which hide themselves to the end they may be found took delight to hide his works to the end they might be found out and of his indulgence and goodnesse to man-kind had chosen the Soule of man to be his Play-fellow in this game § In summe I would advise all in generall that they would take into serious consideration the true and Genuine ends of knowledge that they seek it not either for Pleasure or Contention or contempt of others or for Profit or Fame or for Honor and Promotion or such like adulterate or inferior ends but for the merit and emolument of Life and that they regulate and perfect the same in charity For the desire of Power was the Fall of Angels the desire of knowledge the fall of Man but in charity there is no excesse neither men nor Angels ever incurred danger by it § The Requests we make are these To say nothing of our selves touching the matter in hand we Request thus much That men would not think of it as an opinion but as a work and take it for Truth that our aime and end is not to lay the foundation of a Sect or Placit but of Humane Profit and Proficience § Again that respecting their own Benefit and putting off Partialities and Prejudices they would all contribute in one for the publique Good and that being freed and fortified by our Preparations and Aids against the Errors and Impediments of the waies they likewise may come in and bear a part in the burden and inherit a portion of the Labours that yet remaine behind § Moreover that they cheere up themselves and conceive well of the enterprise and not figure unto themselves a conceit and fancy that this Our Instauration is a matter infinite and beyond the power and compasse of Mortality seeing it is in truth the right and legitimate end and period of Infinite Errors and not unmindfull of Mortality and Humane Condition being it doth not promise that the Designe may be accomplisht within the Revolution of an Age only but delivers it over to Posterity to Perfect Jn a word it seeks not Sciences arrogantly in the cells of mans wit but submissively in the greater world And commonly Empty things are vast and boundlesse but Solids are contracted and determined within a narrow compasse § To conclude we thought good to make it our last suit lest peradventure through the difficulty of the Attempt any should become unequall Iudges of our Labours that men see to it how they doe from that which we must of necessity lay down as a ground if we will be true to our own ends assume a liberty to censure and passe sentence upon our labours seeing we reject all this premature and Anticipated humane Reason rashly and too suddenly departed from Things as touching the Inquisition of Nature as a thing various disordered and ill-built Neither in equity can it be required of us to stand to the Iudgement of that Reason which stands it selfe at the barre of Iudicature THE DISTRIBVTION OF THE WORK INTO SIX PARTS P. I. PARTITIONES SCIENTIARVM OR a summary Survay and partition of Sciences P. II. NOVVM ORGANVM OR True Directions for the Interpretation of Nature P. III. PHAENOMENA VNIVERSI OR History Naturall and Experimentall for the building up Philosophy P. IV. SCALA INTELLECTVS OR the Intellectuall Sphere rectified to the Globe of the World P. V. PRODROMI OR The Anticipations of second Philosophy emergent upon Practice P. VI. SECVNDA PHILOSOPHIA OR Active Philosophy from intimate Converse with Nature THE ARGUMENT OF THE SEVERALL PARTS IT is one point of the Designe we have in hand that every thing be delivered with all possible Plainesse and Perspicuity for the nakednesse of the Mind as once of the Body is the companion of Innocence and Simplicity First therefore the order and Distribution of the work with the reason thereof must be made manifest The Parts of the work are by us assigned Six P. I ¶ The First Part exhibits the summe or universall description of that Learning and Knowledges in the possession whereof men have hetherto bin estated For we thought good to make some stay even upon Sciences received and that for this consideration that we might give more advantage to the Parfection of ancient knowledges and to the introduction of new For we are carried in some degree with an equall temper of Desire both to improve the labours of the Ancients and to make farther progresse And this makes for the faith and sincerity of our meaning according to that of the wise Prov. 18. The unlearned Man receives not the words of knowledge unlesse you first interpret unto him the conceptions of his heart Wherefore we will not neglect to side along as it were in passage the Coasts of accepted
to the first event or occurrence after the Fall of Man we see as the Scriptures have infinite Mysteries not violating at all the truth of the story or letter an image of the two States the Contemplative and Active Gen. 4. figur'd in the Persons of Abel and Cain and in their Professions and Primitive trades of life whereof the one was a Sheapheard who by reason of his leasure rest in a place and free view of Heaven is a lively image of a Contemplative life the other a Husbandman that is a man toild and tired with working and his countenance fixt upon the earth where we may see the favour and Election of God went to the Sheapheard and not to the tiller of Ground § So in the age before the Flood Gen. 4. the holy Records with in those few Memorialls which are there entred and registred touching the occurrences of that age have vouchsafed to mention and honor Jnventors of Musique and works in Mettals § In the next Age after the flood Gen. 11. the great judgements of God upon the ambition of Man was the Confusion of Tongues whereby the open trade and intercourse of Learning and Knowledge was chiefly embraced II. Let us descend to Moses the Law-giver Gods first Notarie he is adorn'd in Scripture with this commendation That he was seen in all the Learning of the Aegyptians Acta 7. which Nation we know was one of the most ancient Schooles of the world for so Plato brings in the Aegyptian Priest saying unto Solon In Timaeo You Grecians are ever children you have no knowledge of Antiquity nor Antiquity of Knowledge Let us take a view of the Ceremoniall Law of Moses and we shall finde besides the prefiguration of Christ the Badge or Difference of the people of God from the profane Race of the world the exercise and impression of obedience and other sacred uses and fruits of the same Law that some of the most learned Rabbins have travelled profitably and profoundly in the same intentively to observe and extract sometimes a Naturall Levit. 13. sometimes a Morall sence of the Ceremonies and Ordinances For example where it is said of the Leprosy If the whitenesse have over-spread the flesh the Patient may passe abroad for clean but if there be any whole flesh remaining he is to be sentenced unclean and to be separated at the discretion of the Priest From this Law one of them collects a Principle in Nature That Putrifaction is more contagious before maturity then after Another raiseth a Morall instruction That men ore-spread with vice doe not so much corrupt publique Manners as those that are halfe evill and but in part only So that from this and other like places in that Law there is to be found besides Theologicall sence much aspersion of Philosophy § So likewise that excellent Book of Job if it be revolved with diligence it will be found full and pregnant with the secrets of Naturall Philosophy Iob. 26. as for example of Cosmography and the roundnesse of the Earth in that place Qui extendit Aquilonem super vacuum appendit Terram super nihilum where the Pensilenesse of the Earth the Pole of the North and the Finitenesse or convexity of Heaven are manifestly touched Again of Astronomy and Constellations in those words Ibid. Spiritus ejus ornavit Coelos obstetricante manu eius eductus est coluber tortuosus Iob. 38. And in another place Canst thou bind the sweet influences of Pleiades or loose the bands of Orion where the setled and immoveable configuration of the first starres ever standing at equall distance is with great elegancy described Iob. 9. So in another Place Which maketh Arcturus Orion and Pleiades and the secret chambers of the South Where he again points at the depression of the Southern Pole designing it by the name of the secrets of the South because the Southern starres are not seen upon our Hemisphear Matter of Generation of living Creatures Iob. 10. Hast thou not powred me out like milke and condensed me like Curds Matter of Minerals Surely there is a Mine for Silver Iob. 28. and a place wherein Gold is fined Iron is digged up out of compacted dust and Brasse extracted from stone dissolved in the furnace and so forward in the same chapter § So likewise in the person of Solomon the King we see the endowments of wisdome both in his Petition and Gods assent thereunto preferred before all terrene and temporall felicity By virtue of which Donative and Grant Solomon being singularly furnisht and enabled not only writ those excellent Parables or Aphorismes concerning Divine and Morall Philosophy but also compiled a Naturall History of all verdure or vegetables From the Cedar upon the Mountain 1 Reg. 4. to the Mosse upon the Wall which is but the rudiment of a plant between putrifaction and an Herbe and also of all things that breath or move Nay the same Solomon the King although he excell'd in treasure and the magnificence of Building of Shipping and Navigation of Service and Attendance of Fame Renown and the like train of Glory yet of this rich harvest and confluence of Glory he reaps and makes claim to himselfe of nothing but only the Honor of the Jnquisition and Invention of Truth for so he saith expresly Prov. 25. The Glory of God is to conceale a thing but the Glory of a King is to find it out As if according to that innocent and affectionate play of Children the Divine Majesty took delight to hide his works to the end to have them found out and as if Kings could not obtain a greater Honour then to be Gods play-fellowes in that game specially considering the great command they have of wits and means whereby the investigation of all things may be perfected § Neither did the dispensation of God varie in the times after our Saviour came into the world For our Saviour himselfe did first shew his power to subdue Jgnorance by his conference with the Doctors of the Law Luc. 2. and the Priests in the Temple before he shewed his power to subdue Nature by his great and so many Miracles Act. Apost 2. And the comming of the Holy Ghost was chiefly figur'd and exprest in the similitude and guift of Tongues which are the vehicula scientiae § So in the election of those instruments which it pleased God to use in the Plantation of the Faith at the first he imployed persons altogether Unlearned otherwise than by inspiration from the holy Spirit whereby more evidently he might declare his immediat and divine working and might abase all humane Wisdome and Knowledge Yet neverthelesse that counsill of his in this respect was no sooner perform'd but in the next vicissitude and succession of time he sent his divine Truth into the world waited on with other Learning as with servants and hand-maids therefore we see S. Pauls pen Act. Apost
As for my Labours if any man shall please himselfe or others in the reprehension of them certainly they shall cause me put up that ancient request but of great patience verbera sed Audi let men reprehend as they please so they observe and waigh what is spoken Verily the Appeale is lawfull though it may be for this matter not so needfull if it be made from the first cogitations of men unto the second and from the neerer times to the times farther off Now let us come unto the Learning which those two ancient Periods of time were not so blest as to know I mean SACRED AND DIVINELY INSPIRED THEOLOGY the Noblest Saboath and Port of all mens Labors and Peregrinations THE NINTH BOOK OF FRANCIS LO VERVLAM VICOUNT St ALBAN OF THE DIGNITY AND ADVANCEMENT OF LEARNING To the KING CAP. I. The Partitions of Inspired Divinity are omitted only accesse is made to three DEFICIENTS I. The Doctrine of the right use of Humane Reason in matters Divine II The Doctrine of the Degrees of Vnity in the Citty of God III And the Emanations of SS Scriptures ANd now most excellent King we have with a smal Barque such as we were able to set out sail'd about the universal circumference as well of the old as the new WORLD OF SCIENCES with how prosperous windes and course we leave to Posterity to Judge What remaines but that haveing accomplisht our Designes we should pay our vowes But there rests yet behinde SACRED-INSPIRED-DIVINITY whereof if we should proceed to intreat we should depart out of the Pinnace of Human Reason and goe into the ship of the Church which must alone be governed by a Divine sea-needle to direct her course aright for the starres of Philosophy which hetherto shined forth unto us and were our chiefe guide here faile us it were then meet we kept silence in this sacred subject Wherefore we shall omit the just Partitions of this knowledge yet notwithstanding somewhat we will cast into this treasury by way of good wishes according to the proportion of our slender hability This we doe the rather because we finde no coast or space of ground in the whole Body of Divinity lying vacant and untilled so diligent have men been either in sowing of Good seed or sowing of Tares § Wherefore we will propound three Appendices of Theology treating not of the matter informed of by Divinity or to be informed off but only of the manner of information neither will we annexe examples or set downe precepts concerning these Tractates as our manner was to doe in the rest that we referre to Divines for these are as hath been said like meere vowes only ✿ SOΦRON sive de legitimo usu RATIONIS humanae in DIVINIS I. The Prerogative of God Comprehends the whole man and is extended as well to the Reason as to the will of Man that is that man renounce himselfe wholly and draw neere unto God wherefore as we are to obay his law thoe we finde a reluctation in our will so we are to believe his word thoe we finde a reluctation in our Reason for if we believe only that which is agreeable unto our Reason we give assent to the Matter not to the Auctor which is no more than we would doe towards a suspected and discredited witnesse Gen. 18. but that Faith which was accounted unto Abraham for Righteousnesse was of such a point as whereat Sarah laughed who therein was an Image of Naturall Reason By how much therefore any Divine Mystery is more discondant and incredible by so much the more Honour is given to God in Believing and the victory of our Faith is made more noble Nay even sinners by how much the more they are surcharg'd in conscience yet repose a trust in the mercies of God for their salvation by this doe more honour God for all desperation is a reproach of the Deity Nay farther if we truly consider the point it is an Act more great and high to believe than to know as we now know for in knowledge mans mind suffers from sense which results from things materiate but in Beliefe the spirit suffers from spirit which is the worthier Agent the case is otherwise in the state of Glory for then Faith shall cease 1. Cor. XIII we shall know as we are knowne Wherefore we may conclude that Sacred Theology is grounded on and must be deduced from the Oracles of God not from the light of Nature or the Dictates of Reason for it is written Psal XIX The Heavens declare the Glory of God but we never finde it written The Heavens declare the will of God of the will of God it is said Ad legem Testimonia si non fecerint secundum illud c. This holds not only in those Great Mysteries concerning the Deity the Creation the Redemption but appertaines also to a more perfect interpretation of the Law Morall Love your Enimies Mat. V. doe good to them that hate you c. that you may be the children of your heavenly Father who commands the raine to fall upon the just and unjust which words certainly deserve that applause Nec vox hominem sonat For it is a voice beyond the light of Nature So likewise we see the Heathen Poets especially when they fall upon a passion doe still expostulate with Lawes and Moralities which yet are farre more free and indulgent than divine Lawes as if in a kind of malignity they were repugnant to the liberty of nature Et quod natura remittit Plutar. in Alex. M. Invida jura negant So said Dendamis the Indian unto Alexanders Messengers That he had heard somewhat of the name of Pythagoras and some other of the wise-men of Graecia and that he held them for excellent men but they had one fault which was that they had in too great Reverence and veneration an imaginary thing they called LAW AND MANNERS So it must be confest that a great part of the Law Morall is of that perfection whereunto the light of nature cannot aspire yet notwithstanding that men are said to have even from the Light and Law of Nature some notions and conceits of virtue vice justice injury good and evill is most true and certaine Yet we must understand that this light of Nature is used in two severall sences first as it springs from sence Induction Reason Arguments according to the Lawes of Heaven and Earth Secondly as it is imprinted and shines upon the spirit of Man by an inward instinct according to the Law of Conscience which is a sparke and as it were the Remaines of a Pristine and Primitive Purity in which latter sense principally the soule is participant of some light to behold and discerne the perfection of the Morall Law which light is not altogither so cleare but such as in some measure rather reprehends vices than fully informes us concerning Duties So then the Religion as well Morall as
generale Axioms III. Derivative Divine or Natur. Theol. III. Naturale Speculative Physicks III. Metaph. III. Operative Mechanick III. Magick III. Humane Generale of the nature of man c IV. Speciale into Philosophy A. IV. A. Humane so called of Body into Arts Medicinale against diseases § Cosmetick or of Decoration IV. Athletick or of Activity § Voluptuary or Sensuale IV. Soule the Substance Spirituale Native or Adventive c. IV. Sensuale Fiery Aëriall substance c. IV. Foculties Rationale Jntellect reason Imagination c. IV. Sensuale Voluntary motion Sense c. IV. Vse of Faculties LOGICK Invnetion or Inquisition V. Iudgement or Examination V. Memory or Custody V. Elocution or Tradition Grāmar VI. Method VI. Rhetorick VI. ETHICKS Platform of good Kinds of Good VII Degrees of Good VII Culture of the Mind Tempers VII Distempers Cures VII Civile of Conversation Negociation Government of States Art of enlarging a State VIII Fountainee of Laws VIII Inspir'd Divinity is here separat from Philosophy yet Reason receives the signet of Faith DEFICIENTS Vse of Reason in Divinity IX Degrees of unity in Rligion IX Dirivations frō Scripture IX The Preparation to these Books is populare not Acroamatique Relates the Prerogatives Derrgations of Learning LIB I. FRANCIS LO VERVLAM VICOVNT St ALBAN OF THE DIGNITY AND ADVANCEMENT OF LEARNING THE FIRST BOOK CHAP. I. The Consecration of this work unto the most learned of PRINCES K. IAMES who in high but just conceptions is here admired § The Distribution into the DIGNITY and the PROFICIENCY of LEARNING I. Discredites of Learning from the objections of Divines That the aspiring unto knowledge was the first sinne That Learning is a thing infinite and full of anxiety That knowledge inclines the Mind to Heresy and Atheisme II. The solution Originall Guilt was not in the Quantity but in the Quality of Knowledge § The Corrective hereof Charity III. Against Infinity Anxiety and seducements of Sciences three preservatives That we forget not our Mortality § That Learning give us content § That it soare not too high § And so Philosophy leads the mind by the Links of second Causes unto the First THERE were under the Old Law Excellent KING both Free-will Offerings and Daily Sacrifices the one proceeding upon ordinary observance the other upon a Devout Cheerfulnesse Certainly in my opinion some such kind of Homage belongs to KINGS from their servants namely that every one should tender not only Tributes of his Duty but Presents of Affection In the former of these I hope I shall not be wanting for the latter I was in suspense what I should most principally undertake and in conclusion I thought it more respective to make choice of some oblation which might referre rather to the propriety and excellency of Your individuall person than to the businesse of Your Crowne and State § Representing Your Majesty as my duty is many times unto my mind leaving aside the other parts whether of Your Vertue or of Your Fortune I have been possest with extream wonder when I consider the excellency of those vertues and faculties in You which the Philosophers call intellectuall the capacity of Your mind comprehending so many and so great Notions the faithfulnesse of Your memory the swiftnesse of Your apprehension the penetration of Your judgement the order and facility of Your elocution In truth Plato's opinion sometimes comes into my mind which maintaines That knowledge is nothing else but remembrance In Phaedo and that the mind of man by nature knowes all things once redimed and restored to her own native light which the cloudy vault or gloomy Tabernacle of the body had or e-spread with darknesse For certainly the best and clearest instance for this assertion shines in Your Majesty whose mind is so ready to take flame from the least occasion presented or the least spark of anothers knowledge delivered Wherefore as the sacred Scripture saith of the wisest King That his heart was as the sands of the sea 1. Reg. 4. which though it be one of the largest bodies yet it consisteth of the smallest portions so hath God given Your Majesty a composition of understanding exceeding admirable being able to compasse and comprehend the greatest matters and neverthelesse to apprehend the least and not to suffer them to escape Your observation whereas it should seem very difficult or rather an impossibility in nature for the same instrument to make it selfe fit for great and small works And for Your gift of Speech I call to mind what Cornelius Tacitus saith of Augustus Caesar Annal. 13 Augusto saith he prompta ac profluens qúae deceret principem eloquentia fuit In truth if we note it well speech that is Elaborate or Affectate or Jmitating although otherwise excellent hath somewhat servile in it and holding of the subject but Your Majesties manner of speech is indeed Prince-like flowing as from a fountaine and yet streaming and branching it selfe into natures order full of facility and felicity Imitating none Inimitable of any And as in Your Civill estate respecting as well Your Kingdome as Your Court there apeareth to be an Emulation and Contention of Your Majesties Vertue with Your Fortune namely excellent Morall endowments with a fortunate Regiment a Pious and Patient expectation when time was of Your greater fortune with a prosperous and seasonable possession of what was expected a Holy observation of the lawes of Marriage with a blessed and happy fruit of Marriage in a most faire Progeny a Godly propension and most beseeming a Christian Prince to Peace with a fortunate concurrence of the like inclination in Your neighbour Princes so likewise in Your intellectuall abilities there seemeth to be no lesse Contention and Emulation if we compare Your Majesties gifts of Nature with the rich treasury of multiplicious Erudition and the knowledge of many Arts. Neither is it easy to finde any KING since Christs time which may be compared with Your Majesty for variety and improvement of all kind of learning Divine and Humane let who will revolve and peruse the succession of Kings and Emperours and he shall finde this judgement is truly made For indeed it seemeth much in Kings if by the compendious extraction of other mens wits and Labours they can take hold of knowledge or attain any superficiall ornaments or shewes of learning or if they countenance and preferre learned men but for a King and a King borne to drink indeed the true fountaines of Learning nay to be himselfe a fountaine of Learning is almost a Miracle And this also is an accesse to Your Majesty that in the same closet of your Mind there are treasured up as well Divine and Sacred Literature as Prophane and Humane so that Your Majesty stands invested with that triplicity of Glory which was ascribed to that famous Hermes Trismegistus The Power of a King The Jllumination of a Priest The Learning of a Philosopher Wherefore since in these glorious attributes of Learning so
have offered themselves to our consideration touching the Enlarging of the Limits of a State or Kingdome But to what end is this contemplation seeing of all Imperiall Soveraignties in this world the Romane Monarchy as it is believed was to be the last but that being true to our own Designe nor any where declining out of the way in as much as the Amplification of a Kingdome was amongst the three Politique Duties the third we could not altogither passe it over untoucht There remaines now another DEFICIENT of the two we have set downe that is of Vniversall Iustice or the Fountaines of Law 11 All they which have written of Lawes have handled that Argument either as Philosophers or as Lawyers none as statesmen As for Philosophers they propound many things goodly for discourse but remote from use For the Lawyers they are mancipated and wholy devoted every one to the lawes of the state where they live or to the Placits of the Emperial or Pontificial Lawes and cannot use impartial and sincere judgement but discourse as out of Gyves Fetters Certainly this kinde of knowledge pertaines properly to Statesmen who can best discerne what humane society is capeable of what make for the weale of the publique what naturall equity is what the law of Nations the custome of Countries the divers and different formes of states and Republiques and therefore are able to decerne judge of Lawes from the Principles both of natural Equity and Policy Wherefore the businesse in hand is to have recourse unto and make enquiry of the Fountaines of Justice and of Publique utility and in every part of Law to represent a kind of character and Jdea of that which is just by which generall mark and direction he that shall intend his minde studies that way may try and examine the severall lawes of particular kingdomes and estates and from thence endeavour an emendation Wherefore after our accustom'd manner we will in one Title propound an example thereof EXAMPLE OF A TREATISE TOVCHING VNIversal Iustice or the Fountaines of Law ✿ IDEA IVSTITIAE VNIVERSALIS sive de Fontibus Iuris in one Title by way of APHORISME THE PROEM APHORISME I. In Civil society either Law or Power prevailes for there is a Power which pretends Law and some Law tast's rather of Might then Right Wherefore there is a threefold Fountaine of Injustice Meere Power Cunning Illaqueation under colour of Law and the Harshnesse of Law it selfe APHORISME II. The force and efficacy of Private Right is this He that doth a wrong by the Fact receives Profit or Pleasure by the Example incurres Prejudice and Perill others are not Partners with him in his Profit or Pleasure but they take themselves interressed in the Example and therefore easily combine and accord togither to secure themselves by Lawes least Injuries by turnes ceize upon every particular But if thorough the corrupt humour of the times and the generality of guilt it fall out that to the greater number and the more Patent danger is rather created then avoided by such a Law Faction disanuls that Law which often comes to passe APHORISME III. Private Right is under the Protection of Publique Law for Lawes are for the People Magistrates for Laws the authority of Magistrates depends upon the Majesty of Empire and the forme of Policy upon Lawes Fundamental wherefore if this Part be sound healthfull Lawes will be to good purpose if otherwise there will be litle security in them APHORISME IV. Yet notwithstanding the end of Publique Law is not only to be a Guardian to Private Right least that should any way be violated or to represse Injuries but it is extended also unto Religion Armes and Discipline and Ornaments Wealth finally to all things which any way conduce unto the prosperous estate of a Common wealth APHORISME V. For the End and Ayme at which Lawes should levell and whereto they should direct their Decrees and Sanctions is no other then this That the People may live happily This will be brought to passe if they be rightly train'd up in Piety and Religion if they be Honest for Morall conversation secur'd by Armes against forraine enimies Munited by Lawes against seditions and private wrongs Obedient to Government and Magistrates Rich and Florishing in Forces and wealth but the Jnstruments and sinewes of all Blessings are Lawes APHORISME VI. And this end the best Lawes attaine but many Lawes misse this marke for there is a great difference and a wide distance in the comparative valure and virtue of Lawes for some Lawes are excellent some of a middle temper others altogither corrupt We will exhibite according to the measure of our judgement some certaine Lawes as it were of Lawes whereby information may be taken what in all Lawes is well or ill set downe and Establisht APHORISME VII But before we descend to the Body of Lawes in Particular we will briefly touch the merit and Dignities of Lawes in general A Law may be held good that is Certaine in the intimation Just in the Precept Profitable in the Execution Agreeing with the Forme of Goverment in the present state and begetting virtue in those that live under them TITLE I. OF THE FIRST DIGNITY OF Lawes that they be CERTAINE APHORISME VIII CERTAINTY is so Essentiall to a Law as without it a Law cannot be Just Si enim incertam vocem det Tuba quis se parabit ad Bellum So if the Law give an uncertain found who shall prepare himselfe to obay A Law than ought to give warning before it strike and it is a good Rule That is the best Law which gives least liberty to the Arbitrage of the Iudge which is that the CERTAINTY thereof effecteth APHORISME IX INCERTAINTY of Lawes is of two sorts one where no Law is prescribed the other when a Law is difficile and darke we must therefore first speak of Causes omitted in the Law that in these likewise there may be found some Rule of CERTAINTY OF CASES OMITTED IN LAW APHORISME X. THe narrow compasse of mans wisdome cannot comprehend all cases which time hath found out and therefore Cases omitted and new doe often present themselves Jn these cases there is applied a threefold remedy or supplement either by a proceeding upon like Cases or by the use of Examples thoe they be not grown up into Law or by Iurisdictions which award according to the Arbitrement of some Good Man and according to sound judgement whether they be Courts Praetorian or of Equity or Courts Censorian or of Penalty OF PROCEEDING UPON LIKE Presidents and of the Extensions of LAWES APHORISME XI IN Cases omitted the Rule of Law is to be deduced from Cases of like nature but with Caution and Judgement Touching which these Rules following are to be observed Let Reason be fruitfull Custome be Barren and not breed Cases Wherefore whatsoever is accepted against the Sence and Reason of a Law or else where the Reason thereof
Mysticall depends upon Divine Revelation V. Doctis Hookerum de LL. Eccl Politiae l. 3. § VIII IX l. I. § VIII IX Rom. xii § The use notwithstanding of Humane Reason in matters spirituall is without question manifold very spacious and generall and it is not for nothing that the Apostle calls Religion our reasonable service of God Let it be remembred that the shadowes and Figures of the old Law were full of Reason and signification much differing from the ceremonies of Idolatry and magique which were surde and mute oftentimes instructing nothing no not so much as insinuating any thing The Christian Faith especially as in all things so in this is eminent and deserves highly to be magnified that it holds a golden Mediocrity touching the use of Reason and Disputation which is the ofspring of Reason between the Law of the Heathen and the Law of Mahomet which have imbraced the two extremes for the Religion of the Heathen had no constant beliefe or confession on the contrary in the Religion of Mahomet all Disputation was interdicted so as one hath the very face of wandring and multifarious error the other of cunning and cautelous imposture whereas the Holy Christian Faith doth both admit and reject Disputation but according to due bounds § The use of humane Reason in matter pertaining to Religion is of two sorts the one in the explication and conception of the Mystery the other in Illations and Jnferences derived from thence As touching the Explication of Mysteries we see that God vouchsafeth to descend to the weaknesse of our capacity so expressing and unfolding his Mysteries as they may best be comprehended by us and inoculating as it were his Revelations upon the Conceptions and Notions of our Reason and so applying his inspirations to open our understanding as the forme of the kay is fitted to the ward of the lock In which respect notwithstanding we ought not to be wanting to our selves for seeing God himselfe makes use of the faculty and function of Reason in his Illuminations we ought also every way to imploy and improve the same whereby we may become more capeable to receive and draw in such holy Mysteries with this caution that the mind for its Module be dilated to the amplitude of the Mysteries and not the mysteries be streightned and girt into the narrow compasse of the Mind § As for Illations we ought to know that there is allowed us a use of Reason and Argument in regard of Mysteries secondary and Respective not Primitive and Absolute for after the Articles and Principles of Religion are placed in their seats so as they stand altogether exempt from the examination of Reason it is then indeed permitted unto us to make derivations inferences from them according to the Analogie of them Jn things Natural this holds not for both the Principles are liable to examination by Jnduction I mean thoe not by Syllogisme and the same Principles have no repugnancy with Reason but that the first and midle Propositions may be derived from the same fountaine But it is otherwise in the Doctrine of Religion where the first propositions are their own supporters and subsistent by themselves and again they are not regulate by that Reason which inferreth consequent propositions Nor holdeth this in Religion alone but also in other Sciences both of greater and smaller nature namely Where the Primarie Propositions are Placita not Posita because in these also the use of Reason cannot be absolute For instance we see in Games as Chesse or the like that the first Draughts and Lawes of the Play are meerely positive ad placitum which must absolutely be accepted and not disputed but that thereupon you may win the Game and with the best advantage manage your play is a thing artificial and Rational So it is likewise in Humane Lawes wherein there be many Maximes as they stile them that is meere Placita Juris grounded more upon Authority than Reason neither come they into disceptation but what is most just not absolutely but relatively that is from the Analogie of these maximes that indeed is Rational and affords a large field of Disputation Such therefore is that secondary Reason which hath place in sacred Theologie that is which is grounded upon the Placits of God § And as there is a double use of humane Reason in matters Divine so in the same use there is a double excesse the one where there is made a more curious enquiry into the manner of the Mystery than is beseeming the other when equall Authority is attributed to Derivations which is to Principles For both he may seem to be Nicodemus Disciple who pertinaciously enquires How can a man be borne when he is old Ioan. III. and he in no wise can be accounted Pauls Disciple which may not sometimes interlace his instructions with Ego non Dominus I. Cor. VII or that According to my Iudgement for to many Illations that stile is well applied wherefore to my understanding it would be a wholsome and very profitable course if there were a sober and diligent Tractate compiled which as a kind of Divine Dialectique might give directions concerning the true limits and use of Reason in matters Divine which would be a kind of Opiate Medicine not only to quiet and lay asleepe the vanity of Aery speculations wherewith the Schooles sometime labour but likewise not a litle calme and mitigate the furies and rage of Controversies which raise sideings and factions in the Church A Treatise of this nature we set downe as Deficient and terme it SOPHRON or the right use of Humane Reason in matters Divine ✿ IRENAEVS sive de Gradibus unitatis in Civitate Dei Luc. c. IX II It imports exceedingly the Peace of the Church that the League of Christians prescribed by our Saviour in those two clauses which seem to crosse one the other were well and clearely expounded whereof the one defines thus He that is not with us is against us the other thus He that is not against us is with us Luc. XI From those two severall assertions it plainly appears that there are some Articles wherein whosoever dissenteth is to be held as not comprehended in the league and there are other Articles wherein a man may dissent and yet the league be kept entire For the bounds of Christian community are set downe One Faith Ephes IV. one Baptisme and not one Rite one Opinion We see likewise the Coat of our Saviour was entire without seame Ioan. XIX but the garment of the Church was of divers Colours Ps XIV The Chaffe must be sever'd from the corne in the eare but the Tares may not presently be pull'd up from the Corne in the Field When Moses saw an Egyptian fighting with an Israelite he did not say why strive you but drew his sword and slew the Egyptian but when he saw two Israelites fight though it could not possible be that