4
" They saw that to live by one man’s will became the cause of all men’s misery. This made them write laws in which men might know what their duties were beforehand, as well as the penalties for failing to fulfill them. In the case of things either obviously good or evil, about which everyone agrees, there is no need for new laws. Therefore, the first sort of law concerns things that are naturally good or evil, but are not readily discerned by every man’s judgment without deeper consideration. Since it is possible to make a mistake in such considerations, many men would remain ignorant of their duties, or else pretend ignorance, which they cannot do once their duties have been defined by law. "
― , The Laws of Ecclesiastical Polity In Modern English, Vol. 1
5
" THE FIRST means that nature provides for us to distinguish between good and evil, in laws as in everything else, is our own good judgment. Paul confirms this when he says “I speak as to wise men; judge ye what I say” (1 Cor. 10:15), or when he says later “Judge ye in yourselves. Is it seemly that a woman pray unto God unveiled?” (1 Cor. 11:13). Our Savior Himself required that the Jews exercise this faculty (Luke 12:56, 57), and Scripture commends the Bereans for it (Acts 17:11). Whatever we do, if our own secret judgment does not consent to it, the same is sin, even if it be permissible, and therefore St. Paul says, “Let each man be fully assured in his own mind” (Rom. 14:5). "
― , The Laws of Ecclesiastical Polity In Modern English, Vol. 1
6
" Therefore, we define a Law as that which determines what kind of work each thing should do, how its power should be restrained, and what form its work should take. No end could ever be reached unless the means by which it was reached were regular; that is to say, unless the means were suitable, fitting, and appropriate to their end according to a principle, rule, or law. This is true in the first place even of the workings of God Himself. "
― , The Laws of Ecclesiastical Polity In Modern English, Vol. 1