In nature this holdeth not; for
both the principles are examinable by induction, though not by a
medium or syllogism; and besides, those principles or first
positions have no discordance with that reason which draweth down
and deduceth the inferior positions. But yet it holdeth not in
religion alone, but in many knowledges, both of greater and smaller
nature, namely, wherein there are not only posita but placita; for
in such there can be no use of absolute reason. We see it
familiarly in games of wit, as chess, or the like. The draughts and
first laws of the game are positive, but how? merely ad placitum,
and not examinable by reason; but then how to direct our play
thereupon with best advantage to win the game is artificial and
rational. So in human laws there be many grounds and maxims which
are placita juris, positive upon authority, and not upon reason, and
therefore not to be disputed: but what is most just, not absolutely
but relatively, and according to those maxims, that affordeth a long
field of disputation.
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