To his exception [unless by some law custom or consent the people have restrained themselves &c. or by their default, or abuse, the Canons, Councils, superior powers, or public laws have abridged, altered, or abrogated the same] he answereth, that our Saviour reproved the abuse of the law in the Scribes and Pharisees, but took not away the least title of it. We grant, in like manner, that Custom, consent, Councils, superiors, laws may reprove, restrain and reform the disordered unruliness, and contentions of the people, in, and about their election, and that they may alter, abridge, or enlarge the manner of elections: but that ⟨p. 46⟩any superior powers may take this right into their own hands (as he saith) from the people, or that the people, by any law, custom, or consent &c. may transfer their right, freedom, and interest given & deduced unto them by these rules and grounds, I do not yet perceive any good ground or reason for the same. For, hath the wisdom of God and his providence made us free men? and can we, without contempt of his grace, become bondmen? And, albeit in some cases that may be well sayd, quod volenti non fit injuria, and that, quilibet potest recedere a suo jure; yet the cases must be such, as wherein a man is not tied to maintain his liberty with so strong a bond, as the bond of reason & nature, of the rules of Christian equity, and of the freedom of the law of God. It is free for a man not to eat or drink this, or that, but not to eat or drink at all, and so to starve himself, it is not free: and in this case, volenti fit injuria. Husbands, parents, and masters have, by the very instinct of nature, and equity of Christs law, freedom to provide for those that depend upon them, and so must carefully use this their freedom, & may not wholly put from themselves the care of their provision, education &c. nor give their consent to the making of any law, or to the bringing in of any custom, whereby their freedom should be restrained, or annihilated, in this point. Thus far he.
To his exception [unlesse by some law custom or consent the people have restrayned themselves &c. or by theyr default, or abuse, the Canons, Councills, superiour powers, or publick lawes have abridged, altered, or abrogated the same] he answereth, that our Saviour reproved the abuse of the law in the Scribes and Pharises, but tooke not away the least title of it. We grant, in like manner, that Custom, consent, Councills, superiours, lawes may reprove, restraine and reforme the disordered unrulines, and contentions of the people, in, and about theyr election, and that they may alter, abridge, or enlarge the manner of elections: but that ⟨p. 46⟩any superiour powers may take this right into their owne hands (as he saith) from the people, or that the people, by any law, custom, or consent &c. may transfer their right, freedom, and interest given & deduced unto them by these rules and grounds, I doe not yet perceive any good ground or reason for the same. For, hath the wisdom of God and his providence made us free men? and can we, without contempt of his grace, become bondmen? And, albeit in some cases that may be well sayd, quod volenti non fit injuria, and that, quilibet potest recedere a suo jure; yet the cases must be such, as wherein a man is not tyed to mainetaine his liberty with so strong a bond, as the bond of reason & nature, of the rules of Christian aequity, and of the freedom of the law of God. It is free for a man not to eate or drinck this, or that, but not to eate or drinck at all, and so to starve himselfe, it is not free: and in this case, volenti fit injuria. Husbands, parents, and masters have, by the very instinct of nature, and aequity of Christs law, freedom to provide for those that depend upon them, and so must carefully use this theire freedom, & may not wholly put from themselves the care of their provision, education &c. nor give theire consent to the making of any law, or to the bringing in of any custom, whereby theyr freedom should be restrained, or annihilated, in this point. Thus farr he.
