« ZurückWeiter »
“ he techith not bifore what mekenes is; he biddith a CHAP.
III. man to be pacient, and yit he not bifore techith what “ pacience is; and so forthe of ech vertu of Goddis law. “ Wherefore no such seid governaunce, or vertue, or “ trouthe is. to be seid groundid in holi Scripture, no “ more than it oughte be seid if a Bishop woulde sende “a pistle or a lettre to peple of his diocise, and theryn “ wolde remember hem, exhorte hem, and stirre hem, and “ bidde hem, or counseile hem, for to keepe certayn moral “ vertues, &c.'”
His Lordship uses a fifth and sixth argument much to the same purpose with this fourth. In the conclusion he has the following comparison, which sets forth his notion in a lively way, and which I have transcribed, for the account it gives of an old custom in the city of London, on Midsummer-eve, in our Bishop's time. “ Seie to me, c.6.
good sire, and answere hereto; whanne men of the cun
tree uplond bringen into Londoun in f Mydsomer-eve “ braunchis of trees fro Bischopis-wode, and flouris fro “ the feeld, and bitaken tho to citessins of Londoun, for “ to therwith araie her housis, schulen men of Londoun “receyving and taking tho braunchis and flouris, seie and “ holde, that tho braunchis grewen out of the cartis which “ broughten hem to Londoun, and that tho cartis, or “ the hondis of the bringers weren groundis and funda66 mentis of tho braunchis and flouris ? Goddis forbode so “ litel witt be in her hedis. Certes thoug Crist and his
“ nor new virtues commanded; the prohibitions of the one and the injunctions “ of the other are again indeed enforced by Revelation ; but without that, we “ are by the moral law under the same obligations, and the same confinements. “ And it is observable, when the Scriptures recommend chastity, temperance, “ justice, and mercy, they never give any definition of those virtues, but barely
name them, supposing the world was acquainted with their nature, and that “ the observance of them, as well as the forbearance of the contrary vices, “ were the dictates of the light of reason, and the result of the moral nature of “ things.” Essay upon the Laws of Nature, by Sir Richard Blackmore.
f A watch used to be kept in the city of London on Midsummer night, to prevent, I suppose, the disorders committed by this rabble, and was first laidh down 20 Henry VIII. when Sir James Spencer was Mayor; when, I suppose, this foolish custom was discontinued. Hall's Chron. fol. 181. b.
CHAP. “ Apostlis weren now lyvyng at Londoun, and wolde
“ bringe, so as is now seid, braunchis fro Bischopis-wode,
“ that it was prophecied of him, that manye schulden joie Luke i. 14. “ in his burthe: yet tho men of Londoun, receyvyng so tho * under “ braunchis and flouris, oughten not seie and * feele, that stand.
"tho braunchis and flouris grewen out of Christis hondis
6. “ The secunde principal Conclusioun and trouthe is
grounde eny natural or moral governaunce, or trouthe
bi himsilf and bi natural help com, as it is
-Yit it mai perteyne
-Yit it mai perteyne weel ynoug to " holi Scripture, that he reherce such now seid governauncis
“ and treuthis, and that he witnesse hem as grounded f nature. “sumwhere ellis in the law of + kinde, or doom of mannis
resoun. And so he dooth, as to ech reder thereyn it mai that. “ be opene, that by I thilk rehercing and witnessyng so
“ doon by holi Scripture to men, tho men schulden be
7. “ The iüid principal Conclusion is this 8. The hool
& The law of God, though principally delivered for instruction in supernatural duties, is yet fraught with precepts of those that are natural. The Scripture is fraught even with laws of nature. Hooker's Eccles. Pol. lib. i. §. 12.
“ is for to grounde articlis of feith, and for to reherce and CHAP. “ witnesse moral trouthis of h lawe of * kind grounded in “ moral philsophie; that is to seie, in † doom of resoun, * nature. “ that the reders be remembrid, stirrid, and exortid bi so
tjudgment. “miche the better and the more, and the sooner for to “ fulfille hem. Of whiche articlis of feith summe ben not “ lawis, as these; that God made heven and erthe in the bi
gynnyng of tyme; and that Adam was the firste man, and “ Eve was the firste womman; and that Moises ladde the
peple of Israel out of Egipt; and that Zacharie was fadir “ and Elizabeth was modir of Johnn Baptist; and that “ Crist fastid xl. daies, and so forth of many like. And
summe othere ben lawis; as, that ech man ougte “ be baptisid in water if he may come thereto; and “ that ech man ougte to be I hosilid if he may come I receive the " thereto.”
Lord's Sup8. “ The iiii principal Conclusioun; it is not the office hurl. “ longing to moral lawe of kinde, for to grounde eny arti- C. 8. “cle of feith, groundid bi holi Scripture. For whi al that “the now seid moral lawe of kinde, or moral philsophie, “ groundith, is groundid by doom of mannis resoun; and “ therefore is such a treuthe and a conclusioun that into “ his fynding, leernyng, and knowing, mannis witt mai, by “itsilf aloone, or bi natural helpis withoute revelacioun “ fro God, rise and suffice. But so it is, that noon article « of feith mai be groundid in doom of resoun sufficientli, “ neither into his finding, leerning, and knowing; mannis
resoun by itsilf, and bi natural help, may rise and suffice, “ without therto maad revelatioun, or affirming from God. 6 For whi thane feith were no feith.”
9. “ The v principal Conclusion. Thoug neither the C. 8. “ seide moral law of kinde, neither outward bokis thereof “ writen, mowe grounde eny trouthe or conclusioun of “ verry feith; yit tho outward bokis, as Cristene men “ hem maken, mowe weel ynow reherce and witnesse
b The law of reason or human nature is that which men, by discourse of natural reason, have rightly found out themselves to be all for ever bound unto in their actions. Hooker's Eccl. Pol. lib. i. §. 8.
CHAP. " trouthis and conclusions of feith groundid bifore in holi
Scripture. For whi; it is no more repugnant, that bokis “ of moral philosophie reherce trouthis and conclusiouns
propre to the grounding of holy Scripture, than, that “ bokis of holi Scripture reherce trouthis and conclusions
propre to the grounding of moral philsophie.”
“ The vi principal Conclusioun. The hool office and “ werk into which ben ordeyned the bokis of moral philo
sophie, writen and maad bi Cristen men in the maner “ now bifore spoken, is to expresse outwardli bi writing “ of pene and ynke, the treuthis and conclusions which the 6 inward book of lawe of kind, beried in mannis soule and “ herte, groundith; and for to reherce summe treuthis and “ conclusiouns of feith longing to the grounding of holi “ Scripture, that the reders be the more and the oftir re“membrid, and stirrid, and exortid by this rehercing, &c.",
“ The vii principal Conclusioun. The more deal and party of Goddis hool lawe to man in erthe, and that bi an huge gret quantite over the remanent parts of the
same lawe, is groundid sufficiently, out of holi Scripture, “ in the inward book of lawe of kind and of moral philoso“phie, and not in the book of holi Scripture.”
10. “ The viii principal Conclusioun. No man mai 6 leerne and * kunne the hool lawe of God, to which 6 Cristen men ben bounde, but if he † can of moral phil
sophie; and the more that he can in moral philsophie, bi
so muche the more he can of Goddis law and service. 6 This Conclusioun folewith out of the seventh Conclu“ sioun openly ynoug."
11. “The ix Conclusioun. No man schullen perfitly, “ sureli, and sufficientli undirstonde holi Scripture in alle “ tho placis wherynn he rehercith moral virtues--but if “ he be bifore weel, and perfitli, suerli, and sufficientli “ leerned in moral philsophie.-This Conclusioun fole
“ with out of the vii and the viii Conclusiouns.” C.9.
12, “ The x Conclusioun. The leernyng and kunnyng “ of the seid law of kinde, and of the seide moral philoso
phie, is so necessarie to Christen men, that it mai not
« be lackid of them if thei schulen perfitli serve to God, chap. " and kepe his lawe * bitake to hem in erthe."
13. “ The xi Conclusioun. Ful weel ougten alle per-* delivered. soones of the lay-parti, not miche leerned in moral phil
sophie, and lawe of kinde for to make miche of clerkis “ weel leerned in moral philsophie, that tho clerkis schul“ den helpe tho lay persoones, for to arigt undirstonde holi “ Scripture in alle tho placis in whiche holi Scripture re“ hercith the bifore spoken Conclusiouns and treuthis of “ moral philosophie, that is to seie of lawe of kinde. For “ whi, withoute tho clerkis so leerned in moral philosophie, 66 and withoute her direccioun, the now seid lay persoones “schulen not esili, lightli, and anoon have the dew undir
stonding of holi Scripture in the now seid placis.” 14. “ The xii Conclusioun. Ful weel ougten alle per- C. 9. soones of the lay-parti, not leerned ougwhere ellis bi the “ now seid clerkis, or bi othere bokis of moral philsophie, 6 for to make miche of bokis maad to hem in her modires
langage whiche be clepid thus : The + donet into Cristen + introduc
religioun; the folwer to the donet; the book of Cristen tion. “ religioun, namelich the first parti fro the begynnyng of " the iii treti forthward. The book filling the iïïi tablis; “ The book of worschiping; the book clepid the pro“ voker of Cristeri men; the book of counceiles, and othir “ mo pertenyng to the now seid book of Cristen religioùn.
-Wolde God men wolden not be bi so miche the “ frowarder, and the more presumptuose, that goodness is “ to hem thus profrid. Wolde God, that thei wolden assaie “ perfitli what tho now seid bokis ben, and wolden weel
| kunne hem, and thane if thei schulden have eny cause I know or “ for to blame or commend tho bokis, that thanne firste 6 thei wolden blame or commende."
15. “ The xiii Conclusioun. Thei that wolen aske and C. 10. 6 saie thus; Where fyndist thou it groundid in holi
Scripture? as thoug ellis it is not worthi to be take for
trewe, whanne-ever eny governaunce or treuthe suffici6 entli groundid in lawe of kinde, and in moral philsophie 5 is affermed and mynystrid to hem, (as ben many of tho