Thirdly, as man is a creature endued with reason, the Law of Nature teacheth him, 1. Something concerning God. 2. Something Sect. V 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, whiles phe saith, that the Gentiles show the work 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 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. qThe Apostle saith signanter. [Greek or Hebrew], meaning those few and small sparkles of the knowledge of God, which natures inbred light discovered unto the Gentiles, for making them inexcusable, namely, that there is a 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, for as much as he is Animal social. Violare alterum saith rCicero, naturae lege prohibemur. For the Law of Nature biddeth us sdo to others as we would have them to do unto us. And from ⟨image 162⟩these precepts it followeth, that we should not offend other men, that we should keep promises, stand to bargains, give to every man his own, &c. 3. As touching a mans 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 & decency in all his actions, &c. Hence tthe Apostle saith, that nature it self teacheth, that it is a shame for a man to have long hair, because it is repugnant to that decency and comeliness which the Law of Nature requireth. For uamong other differences which Nature hath put betwixt men and women, this is one, that it hath given to women thicker and longer hair, then 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 then 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.
Thirdly, as man is a creature endued with reason, the Law of Nature 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 phe 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. qThe Apostle saith signanter. 〈non-Latin alphabet〉, meaning those few and small sparkles of the knowledge of God, which natures imbredde light discovered unto the Gentiles, for making 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 rCicero, naturae lege prohibemur. For the Law of Nature biddeth us sdoe to others as we wold have them to doe unto us. And from ⟨image 162⟩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 teacheth 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 & decency in all his actions, &c. Hence tthe Apostle saith, that nature it self teacheth, that it is a shame for a man to have long haire, because it is repugnant to that decency and comelinesse which the Law of Nature requireth. For uamong other differences which Nature 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 transforme himself (in so farre) into a woman.
- pRom. 2. 15.
- qRom. 1. 19.
- rlib. 3. offic.
- sLuc. 6. 31.
- tCor. 11. 14.
- uPar. come. in illum locum.Par. com. in illum locum.
