A sermon preached before the King at White-Hall, March 7, 1678/9 by Edward Stillingfleet ...
         Stillingfleet, Edward, 1635-1699.
      
       
         
           1679
        
      
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             A sermon preached before the King at White-Hall, March 7, 1678/9 by Edward Stillingfleet ...
             Stillingfleet, Edward, 1635-1699.
          
           [2], 52 p.
           
             Printed for Henry Mortlock ...,
             London :
             1679.
          
           
             "Printed by His Majesties command."
             Reproduction of original in Duke University Library.
          
        
      
    
     
       
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           Bible. -- N.T. -- Matthew X, 16 -- Sermons.
        
      
    
     
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           A
           SERMON
           Preached
           before
           the
           KING
           AT
           WHITE-HALL
           ,
           
             March
          
           7.
           1678
           
           /
           9.
           
        
         
           By
           
             EDWARD
             STILLINGFLEET
             ,
          
           D.
           D.
           Dean
           of
           St.
           
             Pauls
             ,
          
           and
           Chaplain
           in
           Ordinary
           to
           His
           Majesty
           .
        
         
           
             Printed
             by
             His
             Majesties
             Command
             .
          
        
         
           
             LONDON
             ,
          
           Printed
           for
           
             Henry
             Mortlock
          
           at
           the
           
             Phoenix
          
           in
           St.
           
           Paul's
           Church-Yard
           ,
           and
           at
           the
           
             White
             Hart
          
           in
           
             Westminster
          
           Hall.
           1679.
           
        
      
    
     
       
         
         
         
           
             MATTH
             .
             X.
             16.
             
          
           
             
               
                 Be
                 ye
                 therefore
                 wise
                 as
                 Serpents
                 ,
                 and
                 harmless
                 as
                 Doves
                 .
              
            
          
        
         
           IN
           the
           beginning
           of
           this
           Chapter
           we
           read
           of
           one
           of
           the
           greatest
           and
           most
           improbable
           designs
           that
           ever
           was
           ,
           
             viz.
             Christ's
          
           sending
           out
           his
           twelve
           
             Apostles
          
           to
           convert
           and
           to
           reform
           the
           World.
           For
           ,
           although
           the
           occasion
           of
           their
           first
           
             Mission
             ,
          
           was
           to
           prepare
           the
           Jewish
           Nation
           for
           entertaining
           the
           doctrine
           of
           the
           Messias
           ,
           and
           therefore
           they
           are
           commanded
           
             to
             go
             to
             the
             lost
             sheep
             of
             the
             House
             of
             Israel
             ;
             and
             as
             they
             went
             to
             preach
             ;
             saying
             ,
             The
          
           
           
             Kingdom
             of
             Heaven
             is
             at
             hand
             ;
          
           yet
           our
           Saviour
           in
           his
           following
           discourse
           mentions
           several
           things
           which
           cannot
           be
           applied
           to
           their
           first
           going
           abroad
           ;
           particularly
           ,
           that
           which
           relates
           to
           their
           hard
           usage
           and
           bad
           entertainment
           from
           the
           world
           ;
           which
           we
           do
           not
           find
           they
           met
           with
           from
           the
           Jews
           upon
           
           this
           general
           message
           ,
           but
           rather
           the
           contrary
           :
           for
           which
           cause
           he
           bids
           them
           
             to
             provide
             nothing
             for
          
           
           
             themselves
             ,
          
           foreseeing
           that
           in
           all
           places
           there
           would
           be
           some
           that
           would
           be
           ready
           to
           receive
           them
           kindly
           ;
           and
           when
           the
           
             Seventy
             Disciples
          
           were
           sent
           upon
           a
           like
           errand
           ,
           
             they
             returned
             with
             joy
             ,
          
           which
           such
           
           young
           beginners
           would
           hardly
           have
           done
           ,
           if
           they
           had
           met
           with
           such
           sharp
           persecutions
           then
           ,
           which
           Christ
           here
           foretells
           his
           
             Apostles
          
           should
           suffer
           for
           preaching
           the
           Gospel
           .
           Either
           therefore
           we
           must
           say
           that
           St.
           
             Matthew
          
           puts
           things
           together
           by
           way
           of
           Common
           Place
           ,
           as
           he
           seems
           to
           do
           the
           
             Miracles
          
           and
           
             Parables
          
           of
           our
           
             Saviour
             ,
          
           without
           pursuing
           the
           
             Order
          
           of
           
             time
             ,
          
           as
           S.
           
             Luke
          
           doth
           ,
           and
           so
           upon
           occasion
           of
           
             Christs
             sending
             out
             his
             Apostles
          
           sets
           down
           all
           that
           relates
           to
           their
           
             Mission
             ,
          
           although
           delivered
           at
           several
           times
           ;
           or
           else
           that
           Christ
           himself
           did
           now
           at
           first
           acquaint
           them
           with
           all
           the
           difficulties
           that
           should
           attend
           their
           imployment
           in
           preaching
           the
           
             Gospel
          
           to
           the
           world
           ,
           and
           consequently
           thought
           it
           necessary
           to
           give
           them
           at
           once
           their
           full
           instructions
           for
           their
           discharge
           of
           so
           great
           a
           trust
           ,
           and
           due
           behaviour
           under
           so
           hard
           a
           service
           .
           A
           trust
           indeed
           so
           great
           ,
           a
           service
           so
           hard
           as
           to
           require
           the
           
             Wisdom
          
           of
           an
           
             Angel
             ,
          
           and
           the
           
             Innocency
          
           of
           
             Adam
          
           in
           
             Paradise
             ;
          
           so
           many
           were
           the
           difficulties
           ,
           so
           powerful
           were
           the
           prejudices
           ,
           so
           dangerous
           were
           the
           snares
           and
           temptations
           ,
           which
           in
           all
           places
           did
           hinder
           the
           success
           of
           so
           great
           a
           
           Work.
           We
           are
           apt
           to
           admire
           and
           applaud
           the
           mighty
           conquests
           which
           men
           do
           make
           over
           some
           small
           parts
           of
           the
           world
           ,
           by
           the
           subtilty
           of
           their
           Wit
           ,
           or
           by
           the
           force
           of
           their
           Arms
           ,
           or
           by
           the
           vastness
           of
           their
           Treasure
           ;
           but
           in
           all
           these
           cases
           ,
           there
           is
           nothing
           wonderful
           ;
           for
           the
           causes
           being
           supposed
           ,
           there
           is
           at
           least
           a
           great
           probability
           the
           event
           should
           follow
           :
           But
           for
           twelve
           inconsiderable
           persons
           ,
           as
           to
           all
           outward
           circumstances
           ,
           without
           craft
           ,
           without
           arms
           ,
           without
           money
           ,
           to
           undertake
           the
           conquest
           of
           the
           world
           ,
           by
           changing
           not
           only
           mens
           opinions
           as
           to
           Religion
           ,
           but
           which
           is
           far
           more
           uneasie
           ,
           the
           hearts
           and
           lives
           of
           men
           ;
           seems
           at
           first
           appearance
           so
           unlikely
           a
           thing
           ,
           that
           though
           none
           but
           very
           wise
           men
           could
           hope
           to
           manage
           it
           ,
           yet
           none
           who
           were
           thought
           so
           would
           ever
           undertake
           it
           .
           Yet
           no
           less
           than
           this
           was
           the
           work
           which
           
             Christ
          
           sent
           abroad
           his
           
             twelve
             Apostles
          
           upon
           ;
           and
           he
           tells
           them
           ,
           very
           little
           to
           their
           comfort
           ,
           what
           hardship
           they
           were
           like
           to
           meet
           with
           ,
           
             to
             be
             betrayed
             by
             friends
             ,
             persecuted
             by
             enemies
          
           
           
             and
             hated
             of
             all
             men
             for
             his
             names
             sake
             :
          
           yea
           so
           great
           would
           the
           rage
           and
           malice
           and
           cruelty
           of
           men
           be
           against
           them
           ,
           that
           he
           saith
           in
           the
           beginning
           of
           this
           verse
           ,
           
             Behold
             I
             send
             you
             forth
             as
             sheep
             in
             the
             midst
             of
             Wolves
             .
          
           What!
           to
           be
           destroyed
           and
           devoured
           by
           them
           ?
           No
           ,
           but
           to
           turn
           those
           very
           
             Wolves
          
           into
           
             sheep
             .
          
           But
           what
           powerful
           charms
           must
           they
           use
           to
           secure
           themselves
           from
           present
           danger
           ,
           and
           to
           work
           such
           
           mighty
           change
           ?
           no
           other
           than
           those
           which
           our
           Saviour
           recommends
           in
           the
           words
           of
           the
           Text
           ,
           
             Be
             ye
             therefore
             wise
             as
             Serpents
             ,
             and
             harmless
             as
             Doves
             .
          
           Not
           as
           though
           we
           were
           to
           search
           all
           the
           properties
           of
           
             Serpents
          
           and
           
             Doves
          
           to
           understand
           the
           meaning
           of
           these
           words
           ,
           and
           to
           determine
           the
           truth
           or
           falshood
           of
           all
           the
           relations
           that
           are
           made
           concerning
           both
           of
           them
           ;
           but
           as
           
             Solomon
          
           chose
           the
           
             Ant
          
           for
           an
           example
           of
           
             diligence
             ,
          
           so
           our
           Saviour
           designing
           to
           joyn
           
             Wisdom
          
           and
           
             Innocency
          
           together
           proposes
           the
           
             Serpent
          
           for
           one
           and
           the
           
             Dove
          
           for
           the
           other
           ;
           to
           let
           his
           
             Disciples
          
           understand
           that
           he
           allows
           them
           so
           much
           
             Wisdom
          
           as
           is
           consistent
           with
           
             innocency
             ,
          
           and
           perswades
           them
           to
           no
           more
           
             simplicity
          
           than
           is
           consistent
           with
           
             Wisdom
             .
          
           For
           Wisdom
           without
           Innocency
           turns
           into
           craft
           and
           cunning
           ;
           and
           Simplicity
           without
           Wisdom
           is
           meer
           folly
           .
        
         
           But
           the
           great
           difficulty
           lyes
           in
           the
           joyning
           these
           two
           together
           .
           For
           as
           the
           world
           goes
           and
           is
           like
           to
           do
           ,
           men
           will
           be
           apt
           to
           say
           ,
           How
           can
           those
           be
           
             as
             wise
             as
             Serpents
             ,
          
           who
           must
           be
           
             as
             harmless
             as
             Doves
             ?
          
           If
           all
           the
           world
           were
           agreed
           in
           the
           practice
           of
           innocency
           ,
           and
           men
           did
           not
           fare
           the
           worse
           for
           it
           ,
           it
           might
           pass
           for
           
             wisdom
             ;
          
           but
           when
           they
           have
           to
           deal
           with
           others
           who
           will
           use
           all
           the
           
             Wisdom
          
           of
           the
           
             Serpent
             ,
          
           and
           are
           so
           far
           from
           being
           
             harmless
             as
             Doves
             ,
          
           that
           they
           will
           take
           all
           the
           advantages
           that
           mens
           innocency
           and
           simplicity
           gives
           them
           ,
           it
           seems
           hard
           
           to
           reconcile
           these
           two
           together
           .
           To
           what
           purpose
           ,
           may
           some
           say
           ,
           are
           mens
           eyes
           bid
           to
           be
           open
           ,
           when
           their
           hands
           are
           tyed
           up
           ?
           Had
           they
           not
           better
           be
           without
           the
           Serpents
           sagacity
           and
           quickness
           of
           sight
           ,
           than
           espy
           their
           dangers
           ,
           and
           not
           use
           the
           most
           likely
           means
           to
           prevent
           them
           ?
           What
           doth
           the
           
             simplicity
          
           of
           the
           
             Dove
          
           signifie
           ,
           but
           to
           make
           them
           a
           more
           easie
           quarry
           for
           the
           birds
           of
           prey
           ?
           Simplicity
           ,
           and
           innocency
           ,
           and
           patience
           ,
           which
           our
           Saviour
           recommends
           under
           the
           phrase
           of
           being
           
             harmless
             as
             Doves
             ,
          
           are
           good
           lessons
           for
           another
           world
           ,
           but
           what
           do
           they
           signifie
           in
           this
           ,
           which
           is
           made
           up
           of
           nothing
           but
           artifice
           and
           fraud
           ,
           and
           wherein
           the
           great
           art
           and
           business
           of
           life
           seems
           to
           be
           overreaching
           and
           deceiving
           one
           another
           ?
           Those
           only
           seem
           to
           have
           the
           true
           subtilty
           of
           the
           
             Serpent
          
           who
           can
           turn
           and
           wind
           themselves
           every
           way
           as
           makes
           most
           for
           their
           advantage
           ;
           Who
           by
           their
           soft
           and
           easie
           motions
           ,
           by
           their
           artificial
           glidings
           and
           insinuations
           get
           an
           interest
           great
           enough
           to
           mischief
           while
           they
           watch
           for
           an
           opportunity
           to
           do
           it
           .
           
             As
             the
             Serpent
             beguiled
             Eve
             through
             his
             subtilty
             ,
          
           
           
             i.
             e.
          
           say
           the
           
             Fathers
          
           by
           the
           familiarity
           and
           easiness
           
           of
           access
           which
           he
           had
           ,
           playing
           as
           some
           fancy
           ,
           about
           the
           Neck
           and
           Arms
           of
           
             Eve
          
           in
           the
           state
           of
           Innocency
           .
           Those
           have
           the
           true
           subtilty
           of
           the
           
             Serpent
          
           who
           
             creep
             into
             Houses
          
           and
           understand
           the
           secrets
           of
           persons
           and
           families
           ;
           and
           so
           know
           how
           to
           address
           ,
           and
           how
           to
           keep
           in
           awe
           :
           who
           seem
           
             as
             harmless
             
             as
             Doves
          
           till
           they
           have
           a
           fair
           opportunity
           of
           instilling
           their
           poison
           ,
           and
           do
           the
           greater
           mischief
           by
           being
           thought
           so
           innocent
           .
           Who
           have
           the
           dangerous
           teeth
           and
           the
           double
           tongue
           ,
           who
           can
           deny
           the
           Truth
           without
           lying
           ,
           and
           forswear
           themselves
           without
           perjury
           ;
           who
           would
           sanctifie
           the
           greatest
           villanies
           by
           their
           good
           intentions
           ;
           and
           when
           they
           are
           
             ravenous
          
           as
           
             Wolves
             ,
          
           and
           as
           
             cruel
          
           as
           
             Vultures
             ,
          
           would
           yet
           be
           thought
           
             as
             harmless
             as
             Doves
             ,
          
           or
           as
           innocent
           
             as
             a
             Child
             new
             born
             .
          
        
         
           What
           now
           can
           simplicity
           and
           innocency
           ,
           and
           meekness
           ,
           and
           patience
           signifie
           against
           all
           this
           serpentine
           subtilty
           ?
           And
           if
           you
           take
           away
           from
           the
           Serpent
           his
           artificial
           motion
           and
           his
           poison
           ,
           you
           leave
           him
           weak
           and
           contemptible
           ,
           ready
           to
           be
           trampled
           on
           by
           every
           passenger
           ,
           having
           nothing
           to
           defend
           himself
           but
           his
           skin
           and
           eye
           sight
           .
           And
           if
           you
           do
           allow
           his
           most
           natural
           properties
           ,
           the
           innocency
           of
           the
           Dove
           is
           a
           very
           unequal
           match
           for
           him
           if
           they
           be
           opposed
           ,
           and
           seem
           of
           so
           different
           natures
           that
           they
           can
           hardly
           be
           joyned
           together
           in
           the
           same
           subject
           .
        
         
           And
           yet
           notwithstanding
           all
           these
           objections
           ,
           it
           was
           certainly
           the
           design
           of
           our
           
             Saviour
          
           in
           these
           words
           ,
        
         
           1.
           
           To
           recommend
           the
           
             conjunction
          
           and
           
             union
          
           of
           these
           two
           to
           his
           disciples
           ,
           
             being
             wise
             as
             Serpents
             ,
             and
             harmless
             as
             Doves
             .
          
        
         
           2.
           
           To
           do
           it
           chiefly
           upon
           this
           consideration
           ,
           
           that
           this
           would
           be
           the
           best
           means
           to
           promote
           his
           Religion
           against
           all
           the
           arts
           and
           designs
           of
           men
           ,
           as
           well
           as
           the
           best
           security
           for
           themselves
           .
        
         
           And
           therefore
           in
           the
           prosecuting
           this
           subject
           I
           shall
           endeavour
           these
           two
           things
           ,
        
         
           
             1.
             
             To
             shew
             wherein
             the
             
               conjunction
            
             of
             these
             two
             doth
             consist
             .
          
           
             2.
             
             That
             this
             is
             the
             best
             
               means
            
             to
             promote
             the
             
               Christian
               Religion
            
             against
             all
             the
             mischievous
             arts
             and
             devices
             of
             men
             .
          
        
         
           1.
           
           Wherein
           the
           
             conjunction
          
           of
           these
           two
           doth
           consist
           .
           It
           is
           no
           hard
           matter
           to
           tell
           men
           how
           they
           may
           be
           
             wise
             as
             Serpents
             ,
             viz.
          
           by
           foresight
           and
           caution
           ,
           so
           as
           to
           discern
           and
           prevent
           unnecessary
           dangers
           ;
           not
           to
           run
           themselves
           foolishly
           and
           vainly
           upon
           needless
           troubles
           ,
           nor
           to
           draw
           persecutions
           upon
           themselves
           ,
           when
           they
           can
           decently
           and
           lawfully
           avoid
           them
           ;
           not
           to
           give
           advantages
           to
           their
           enemies
           by
           their
           weakness
           and
           indiscretion
           ,
           nor
           a
           just
           occasion
           of
           offence
           to
           any
           ;
           but
           in
           all
           lawful
           things
           to
           endeavour
           to
           gain
           upon
           them
           ,
           and
           by
           all
           acts
           of
           kindness
           and
           charity
           to
           recommend
           our
           Religion
           to
           them
           .
           Neither
           is
           it
           hard
           to
           tell
           wherein
           we
           must
           appear
           to
           be
           
             harmless
             as
             Doves
             ,
             viz.
          
           by
           simplicity
           and
           integrity
           of
           mind
           ,
           by
           meekness
           and
           patience
           ,
           by
           forgiving
           injuries
           ,
           and
           bearing
           persecutions
           as
           becomes
           
             Christians
             ,
          
           by
           a
           holy
           ,
           innocent
           ,
           and
           unblameable
           conversation
           :
           but
           the
           difficulty
           still
           lyes
           in
           the
           
             conjunction
          
           
           and
           
             mixture
          
           of
           both
           these
           ;
           which
           as
           S.
           
             Chrysostome
          
           observes
           ,
           is
           the
           thing
           which
           Christ
           
           especially
           aims
           at
           ,
           so
           as
           to
           make
           one
           vertue
           arise
           from
           both
           of
           them
           ;
           as
           
             Greg.
             Nazianzen
          
           said
           of
           
           his
           Father
           ,
           
             that
             he
             neither
             suffered
             the
             Wisdom
             of
             the
             Serpent
             to
             degenerate
             into
             cunning
             ,
             nor
             the
             innocency
             of
             the
             Dove
             into
             indiscretion
             ,
             but
             made
             up
             one
             compleat
             kind
             of
             vertue
             from
             the
             mixture
             of
             both
             together
             ;
          
           and
           that
           I
           suppose
           lyes
           in
           these
           things
           ,
           (
           1.
           )
           
             Integrity
             of
             Mind
             ,
          
           (
           2.
           )
           
             Ingenuity
             ,
          
           or
           fairness
           of
           behaviour
           ;
           (
           3.
           )
           
             Meekness
             and
             Patience
             :
          
           and
           in
           the
           due
           practice
           of
           these
           consists
           that
           
             prudent
             Simplicity
          
           which
           results
           from
           these
           two
           ,
           
             being
             wise
             as
             Serpents
             ,
             and
             harmless
             as
             Doves
             .
          
           Which
           I
           shall
           make
           appear
           by
           shewing
           ,
           that
           men
           cannot
           be
           
             harmless
             as
             Doves
          
           without
           them
           ;
           and
           that
           they
           are
           so
           far
           from
           being
           inconsistent
           with
           being
           
             wise
             as
             Serpents
             ,
          
           that
           a
           great
           part
           of
           
             wisdom
          
           lyes
           in
           them
           .
        
         
           1.
           
           
             Integrity
             of
             Mind
             ;
          
           which
           is
           opposed
           to
           falseness
           and
           hypocrisie
           ;
           and
           therefore
           S.
           
             Paul
          
           joyns
           
             simplicity
             and
             Godly
             sincerity
          
           together
           .
           We
           read
           of
           some
           in
           
             Scripture
          
           who
           are
           said
           
             to
             have
             a
             double
             heart
             ,
          
           
           as
           well
           as
           
             a
             double
             tongue
             :
          
           they
           are
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           saith
           S.
           
             Iames
             ,
          
           men
           with
           
             two
             Souls
             ,
          
           one
           for
           God
           and
           another
           for
           the
           world
           ;
           or
           rather
           none
           at
           all
           for
           God
           ,
           (
           since
           he
           must
           have
           all
           or
           none
           )
           but
           one
           to
           appearance
           and
           another
           in
           reality
           ,
           having
           quite
           other
           thoughts
           ,
           intentions
           and
           designs
           than
           they
           
           make
           the
           world
           believe
           .
           Some
           tell
           us
           that
           the
           
           Serpent
           hath
           no
           forked
           tongue
           ,
           but
           through
           the
           quickness
           of
           its
           motion
           ,
           and
           suddenness
           of
           its
           vibration
           it
           appears
           to
           be
           so
           ;
           men
           have
           but
           one
           heart
           and
           mind
           ,
           but
           they
           may
           use
           such
           artificial
           motions
           and
           sudden
           turnings
           ,
           as
           to
           appear
           to
           have
           more
           .
           But
           this
           is
           contrary
           to
           that
           integrity
           and
           simplicity
           which
           Christ
           requires
           ,
           and
           the
           
             Scripture
          
           every
           where
           so
           much
           extols
           ,
           as
           to
           place
           mens
           
             perfection
          
           and
           
             wisdom
          
           in
           it
           .
           
             Noah
          
           was
           said
           to
           be
           
             a
          
           
           
             just
             man
             and
             perfect
             in
             his
             Generations
             ,
          
           because
           he
           maintained
           his
           integrity
           in
           a
           very
           corrupt
           and
           degenerate
           Age.
           
             Iob
          
           is
           said
           to
           be
           
             a
             man
             perfect
             and
          
           
           
             upright
             ,
             one
             that
             feareth
             God
             and
             escheweth
             evil
             :
          
           and
           in
           another
           place
           of
           
             Iob
             ,
          
           the
           
             perfect
          
           and
           the
           
             wicked
          
           are
           
           opposed
           :
           
             he
             destroyeth
             the
             perfect
             and
             the
             wicked
             ;
          
           i.
           e.
           the
           good
           and
           the
           bad
           .
           
             Mark
             the
             perfect
             man
             and
             behold
          
           
           
             the
             upright
             ,
          
           saith
           the
           
             Psalmist
             .
             The
             righteousness
          
           
           
             of
             the
             perfect
             shall
             direct
             his
             way
             ,
          
           saith
           
             Solomon
             ;
             but
             the
             wicked
             shall
             fall
             by
             his
             own
             wickedness
             ;
          
           and
           in
           the
           next
           words
           ;
           
             The
             righteousness
             of
             the
             upright
             shall
             deliver
          
           
           
             them
             ,
             but
             transgressors
             shall
             be
             taken
             in
             their
             own
             naughtiness
             .
          
           And
           if
           
             Solomons
          
           word
           may
           be
           taken
           ,
           a
           mans
           integrity
           is
           his
           greatest
           wisdom
           ;
           for
           
             righteousness
             ,
          
           
           saith
           he
           ,
           
             keepeth
             him
             that
             is
             upright
             in
             the
             way
             ;
             but
             wickedness
             overthroweth
             the
             sinner
             .
             He
             that
             walketh
          
           
           
             uprightly
             ,
             walketh
             surely
             ;
             but
             he
             that
             perverteth
             his
             wayes
             shall
             be
             known
             .
          
           And
           therefore
           he
           concludes
           that
           
             a
             man
             of
             understanding
             will
             walk
             uprightly
             .
          
           
        
         
         
           All
           this
           seems
           a
           strange
           Paradox
           ,
           and
           to
           come
           from
           such
           as
           are
           not
           versed
           in
           business
           ,
           nor
           acquainted
           with
           affairs
           of
           the
           world
           ,
           or
           from
           those
           who
           are
           resolved
           to
           maintain
           their
           hypothesis
           ,
           though
           against
           the
           common
           sense
           of
           mankind
           ,
           as
           the
           Stoicks
           of
           old
           who
           made
           their
           Wise
           man
           beautiful
           though
           never
           so
           deformed
           ,
           rich
           though
           ready
           to
           starve
           for
           poverty
           ,
           and
           a
           Prince
           though
           sold
           for
           a
           slave
           ;
           just
           thus
           doth
           it
           seem
           to
           some
           men
           to
           talk
           of
           the
           consistency
           of
           Wisdom
           and
           Simplicity
           together
           ,
           or
           to
           suppose
           those
           take
           the
           most
           prudent
           care
           of
           their
           own
           interest
           ,
           who
           are
           tied
           up
           to
           the
           strict
           rules
           of
           downright
           honesty
           ,
           and
           are
           resolved
           with
           
             Iob
             to
             hold
             fast
             their
             integrity
             .
          
        
         
           But
           that
           there
           is
           nothing
           absurd
           or
           unreasonable
           in
           this
           supposition
           ,
           nothing
           but
           what
           is
           true
           ,
           and
           may
           be
           justified
           by
           the
           common
           sense
           and
           experience
           of
           mankind
           will
           appear
           by
           these
           considerations
           .
        
         
           1.
           
           That
           is
           the
           truest
           Wisdom
           of
           a
           man
           which
           doth
           most
           conduce
           to
           the
           happiness
           of
           life
           .
           For
           Wisdom
           as
           it
           refers
           to
           action
           lies
           in
           the
           proposal
           of
           a
           right
           end
           ,
           and
           the
           choice
           of
           the
           most
           proper
           means
           to
           attain
           it
           .
           Which
           end
           doth
           not
           refer
           to
           any
           one
           part
           of
           a
           mans
           life
           ,
           but
           to
           the
           whole
           as
           taken
           together
           .
           He
           therefore
           only
           deserves
           the
           name
           of
           a
           Wise
           Man
           ,
           not
           that
           considers
           how
           to
           be
           rich
           and
           great
           when
           he
           is
           poor
           and
           mean
           ,
           nor
           how
           to
           be
           well
           when
           he
           is
           sick
           ,
           nor
           how
           to
           
           escape
           a
           present
           danger
           ,
           nor
           how
           to
           compass
           a
           particular
           design
           ;
           but
           he
           that
           considers
           the
           whole
           course
           of
           his
           life
           together
           ,
           and
           what
           is
           fit
           for
           him
           to
           make
           the
           end
           of
           it
           ,
           and
           by
           what
           means
           he
           may
           best
           enjoy
           the
           happiness
           of
           it
           .
           I
           confess
           it
           is
           one
           great
           part
           of
           a
           wise
           man
           never
           to
           propose
           too
           much
           happiness
           to
           himself
           here
           ;
           for
           whoever
           doth
           so
           ,
           is
           sure
           to
           find
           himself
           deceiv'd
           ,
           and
           consequently
           is
           so
           much
           more
           miserable
           as
           he
           fails
           in
           his
           greatest
           expectations
           .
           But
           since
           God
           did
           not
           make
           men
           on
           purpose
           to
           be
           miserable
           ,
           since
           there
           is
           a
           great
           difference
           as
           to
           mens
           conditions
           ,
           since
           that
           difference
           depends
           very
           much
           on
           their
           own
           choice
           ,
           there
           is
           a
           great
           deal
           of
           reason
           to
           place
           true
           wisdom
           in
           the
           choice
           of
           those
           things
           which
           tend
           most
           to
           the
           comfort
           and
           happiness
           of
           life
           .
        
         
           2.
           
           That
           which
           gives
           a
           man
           the
           greatest
           satisfaction
           in
           what
           he
           doth
           ,
           and
           either
           prevents
           or
           lessens
           or
           makes
           him
           more
           easily
           bear
           the
           troubles
           of
           life
           ,
           doth
           the
           most
           conduce
           to
           the
           happiness
           of
           it
           .
           It
           was
           a
           bold
           saying
           of
           
             Epicurus
             ,
             That
             it
             is
             more
             d●sirable
             to
             be
             miserable
             by
             acting
             according
             to
             reason
             ,
             than
             to
             be
             happy
             in
             going
             against
             it
             ;
          
           and
           I
           cannot
           tell
           how
           it
           can
           well
           agree
           with
           his
           notion
           of
           felicity
           :
           but
           it
           is
           a
           certain
           truth
           ,
           that
           in
           the
           consideration
           of
           happiness
           ,
           the
           satisfaction
           of
           a
           mans
           own
           mind
           doth
           weigh
           down
           all
           the
           external
           accidents
           of
           life
           .
           For
           ,
           suppose
           a
           man
           to
           have
           riches
           and
           honours
           as
           great
           as
           
             Ahoshuerus
          
           bestowed
           on
           his
           highest
           
           favourite
           
             Haman
             ;
          
           yet
           by
           his
           sad
           instance
           we
           find
           that
           a
           small
           discontent
           when
           the
           mind
           suffers
           it
           to
           encrease
           and
           to
           spread
           its
           venom
           ,
           doth
           so
           weaken
           the
           power
           of
           reason
           ,
           disorder
           the
           passions
           ,
           make
           a
           mans
           life
           so
           uneasie
           to
           him
           ,
           as
           to
           precipitate
           him
           from
           the
           height
           of
           his
           fortune
           into
           the
           depth
           of
           ruine
           .
           But
           on
           the
           other
           side
           if
           we
           suppose
           a
           man
           to
           be
           always
           pleased
           with
           his
           condition
           ,
           to
           enjoy
           an
           even
           and
           quiet
           mind
           in
           every
           state
           ,
           being
           neither
           lifted
           up
           with
           prosperity
           ,
           nor
           cast
           down
           with
           adversity
           ,
           he
           is
           really
           happy
           in
           comparison
           with
           the
           other
           .
           It
           is
           a
           meer
           speculation
           to
           discourse
           of
           any
           compleat
           happiness
           in
           this
           world
           ;
           but
           that
           which
           doth
           either
           lessen
           the
           number
           ,
           or
           abate
           the
           weight
           ,
           or
           take
           off
           the
           malignity
           of
           the
           troubles
           of
           life
           ,
           doth
           contribute
           very
           much
           to
           that
           degree
           of
           happiness
           which
           may
           be
           expected
           here
           .
        
         
           3.
           
           The
           integrity
           and
           simplicity
           of
           a
           mans
           mind
           doth
           all
           this
           .
           (
           1.
           )
           It
           gives
           the
           greatest
           satisfaction
           to
           a
           mans
           own
           mind
           .
           For
           although
           it
           be
           impossible
           for
           a
           man
           not
           to
           be
           liable
           to
           error
           and
           mistake
           ,
           yet
           if
           he
           doth
           mistake
           with
           an
           innocent
           mind
           ,
           he
           hath
           the
           comfort
           of
           his
           innocency
           when
           he
           thinks
           himself
           bound
           to
           correct
           his
           error
           .
           But
           if
           a
           man
           prevaricates
           with
           himself
           and
           acts
           against
           the
           sense
           of
           his
           own
           mind
           ,
           though
           his
           conscience
           did
           not
           judge
           aright
           at
           that
           time
           ,
           yet
           the
           goodness
           of
           the
           bare
           act
           with
           respect
           to
           the
           rule
           ,
           will
           not
           prevent
           the
           sting
           
           that
           follows
           the
           want
           of
           inward
           integrity
           in
           doing
           it
           .
           
             The
             backslider
             in
             heart
             ,
          
           saith
           
             Solomon
             ,
             shall
             be
             filled
          
           
           
             with
             his
             own
             ways
             ,
             but
             a
             good
             man
             shall
             be
             satisfied
             from
             himself
             .
          
           The
           doing
           just
           and
           worthy
           and
           generous
           things
           without
           any
           finister
           ends
           and
           designs
           ,
           leaves
           a
           most
           agreeable
           pleasure
           to
           the
           mind
           ,
           like
           that
           of
           a
           constant
           health
           which
           is
           better
           felt
           than
           expressed
           .
           When
           a
           man
           applies
           his
           mind
           to
           the
           knowledge
           of
           his
           duty
           ,
           and
           when
           he
           doth
           understand
           it
           ,
           (
           as
           it
           is
           not
           hard
           for
           an
           honest
           mind
           to
           do
           ,
           for
           as
           the
           
             Oracle
          
           answered
           the
           Servant
           
           who
           desired
           to
           know
           how
           he
           might
           please
           his
           Master
           ,
           
             If
             you
             will
             seek
             it
             ,
             you
             will
             be
             sure
             to
             find
             it
             ,
             )
          
           sets
           himself
           with
           a
           firm
           resolution
           to
           pursue
           it
           ,
           
             though
             the
             rain
             falls
             ,
             and
             the
             floods
             arise
             ,
             and
             the
             winds
             blow
             on
             every
             side
             of
             him
             ,
          
           yet
           he
           enjoys
           peace
           and
           quiet
           within
           ,
           notwithstanding
           all
           the
           noise
           and
           blustering
           abroad
           ;
           and
           is
           sure
           to
           hold
           out
           after
           all
           ,
           because
           he
           is
           founded
           upon
           a
           rock
           .
           But
           take
           one
           that
           endeavours
           to
           blind
           ,
           or
           corrupt
           or
           master
           his
           conscience
           ,
           to
           make
           it
           serve
           some
           mean
           end
           or
           design
           ;
           what
           uneasie
           reflections
           hath
           he
           upon
           himself
           ,
           what
           perplexing
           thoughts
           ,
           what
           tormenting
           fears
           ,
           what
           suspicions
           and
           jealousies
           do
           disturb
           his
           imagination
           and
           rack
           his
           mind
           ?
           what
           art
           and
           pains
           doth
           such
           a
           one
           take
           to
           be
           believed
           honest
           and
           sincere
           ?
           and
           so
           much
           the
           more
           ,
           because
           he
           doth
           not
           believe
           himself
           :
           He
           fears
           still
           he
           hath
           not
           given
           satisfaction
           enough
           ,
           and
           by
           
           overdoing
           it
           ,
           is
           the
           more
           suspected
           .
           It
           is
           a
           very
           unsatisfactory
           imployment
           that
           man
           hath
           who
           undertakes
           to
           perswade
           others
           of
           the
           truth
           of
           that
           which
           himself
           at
           the
           same
           time
           knows
           to
           be
           false
           ;
           for
           he
           is
           not
           convinced
           by
           his
           own
           arguments
           ,
           and
           therefore
           despises
           those
           that
           are
           ,
           and
           is
           afraid
           of
           those
           that
           seem
           to
           be
           ;
           either
           he
           thinks
           them
           fools
           for
           believing
           him
           ,
           or
           that
           they
           only
           flatter
           and
           seem
           to
           believe
           when
           they
           do
           not
           ;
           and
           then
           he
           thinks
           his
           arts
           are
           understood
           and
           his
           credit
           lost
           ,
           and
           fears
           while
           he
           goes
           about
           to
           impose
           upon
           others
           ,
           they
           may
           do
           the
           same
           by
           him
           .
           So
           that
           unless
           he
           could
           see
           into
           the
           hearts
           of
           men
           ,
           (
           which
           would
           be
           no
           very
           comfortable
           sight
           to
           him
           )
           all
           his
           craft
           and
           subtilty
           must
           leave
           him
           under
           perplexity
           and
           continual
           fear
           .
           But
           suppose
           that
           through
           over-officiousness
           he
           happens
           to
           take
           some
           false
           step
           ,
           and
           so
           fall
           into
           the
           disfavour
           of
           those
           whom
           above
           all
           he
           desired
           to
           please
           ;
           how
           miserable
           is
           that
           mans
           condition
           when
           he
           finds
           himself
           forsaken
           of
           God
           ,
           despised
           by
           men
           ,
           and
           without
           any
           peace
           or
           contentment
           within
           ?
           (
           2.
           )
           Because
           integrity
           doth
           more
           become
           a
           man
           ,
           and
           doth
           really
           promote
           his
           interest
           in
           the
           World.
           It
           is
           the
           saying
           of
           
             Dio
             Chrysostom
          
           an
           Heathen
           Orator
           ,
           
             that
             Simplicity
             and
             Truth
             is
             a
             great
             and
             wise
             thing
             ;
             but
             Cunning
             and
             Deceit
             is
             foolish
          
           
           
             and
             mean
             ;
             For
             ,
          
           saith
           he
           ,
           
             observe
             the
             beasts
             ,
             the
             more
             courage
             and
             spirit
             they
             have
             ,
             the
             less
             art
             and
             subtilty
             they
             use
             ;
             but
             the
             more
             timorous
             and
             ignoble
             they
             are
             ,
             the
             more
             
             false
             and
             d●ceitful
             .
          
           True
           Wisdom
           and
           Greatness
           of
           mind
           raises
           a
           man
           above
           the
           need
           of
           using
           little
           tricks
           and
           devices
           .
           Sincerity
           and
           honesty
           carries
           one
           through
           many
           difficulties
           which
           all
           the
           arts
           he
           can
           invent
           would
           never
           help
           him
           through
           .
           For
           nothing
           doth
           a
           man
           more
           real
           mischief
           in
           the
           world
           than
           to
           be
           suspected
           for
           too
           much
           craft
           ;
           because
           every
           one
           stands
           upon
           his
           guard
           against
           him
           ,
           and
           suspects
           plots
           and
           designs
           where
           there
           are
           none
           intended
           ;
           insomuch
           that
           though
           he
           speaks
           with
           all
           the
           sincerity
           that
           is
           possible
           ,
           yet
           nothing
           he
           saith
           can
           be
           believed
           .
           And
           is
           this
           any
           part
           of
           true
           Wisdom
           to
           lose
           reputation
           ,
           upon
           which
           mens
           power
           and
           interest
           so
           much
           depends
           ?
           From
           hence
           the
           most
           artificial
           men
           have
           found
           it
           necessary
           to
           put
           on
           a
           guise
           of
           simplicity
           and
           plainness
           ,
           and
           make
           greatest
           protestations
           of
           their
           honesty
           when
           they
           most
           lie
           in
           wait
           to
           deceive
           .
           If
           then
           the
           reputation
           of
           integrity
           be
           so
           necessary
           ,
           the
           main
           point
           to
           be
           considered
           as
           to
           wisdom
           is
           this
           ,
           whether
           such
           reputation
           can
           be
           sooner
           gained
           and
           longer
           held
           by
           meer
           pretending
           to
           simplicity
           ,
           or
           by
           the
           practice
           of
           it
           ?
           He
           that
           only
           pretends
           to
           it
           ,
           must
           act
           otherwise
           than
           he
           designs
           ,
           and
           yet
           is
           concerned
           to
           make
           others
           believe
           he
           doth
           not
           :
           but
           in
           this
           he
           puts
           a
           force
           and
           constraint
           upon
           himself
           which
           is
           uneasie
           to
           any
           man
           ,
           and
           he
           lets
           the
           vizard
           fall
           off
           sometimes
           when
           it
           is
           more
           observed
           than
           he
           thinks
           ,
           and
           
           then
           his
           countenance
           is
           taken
           at
           the
           greatest
           disadvantage
           ,
           and
           this
           is
           given
           out
           for
           the
           only
           true
           Copy
           .
           And
           while
           he
           keeps
           it
           on
           ;
           it
           is
           a
           hard
           matter
           to
           deceive
           all
           eyes
           ;
           for
           it
           may
           be
           some
           by-standers
           have
           practised
           the
           same
           arts
           themselves
           ,
           and
           they
           know
           the
           make
           and
           the
           fashion
           ,
           and
           all
           the
           several
           strings
           which
           help
           to
           keep
           it
           from
           falling
           off
           :
           and
           when
           the
           suspicion
           grows
           strong
           ,
           the
           laying
           aside
           the
           disguise
           will
           not
           be
           able
           to
           give
           satisfaction
           .
           But
           
             he
             that
             walketh
             uprigh
             〈…〉
             and
          
           
           
             worketh
             righteousness
             ,
             and
             speaketh
             the
             truth
             in
             hi
             〈…〉
             t
             ,
          
           as
           the
           
             Psalmist
          
           describeth
           the
           practice
           of
           integrity
           ,
           may
           possibly
           meet
           with
           such
           as
           will
           be
           ready
           to
           condemn
           him
           for
           hypocrisie
           at
           first
           ;
           but
           when
           they
           find
           he
           keeps
           to
           a
           certain
           rule
           ,
           and
           pursues
           honest
           designs
           ,
           without
           any
           great
           regard
           to
           the
           opinion
           which
           others
           entertain
           concerning
           him
           ;
           then
           all
           that
           know
           him
           cannot
           but
           esteem
           and
           value
           him
           ;
           his
           friends
           love
           him
           ,
           and
           his
           enemies
           stand
           in
           awe
           of
           him
           .
           
             The
             path
             of
             the
             just
             ,
          
           saith
           
           the
           Wise
           man
           ,
           
             is
             as
             the
             shining
             light
             which
             shineth
             more
             and
             more
             unto
             the
             perfect
             day
             .
          
           As
           the
           day
           begins
           with
           obscurity
           and
           a
           great
           mixture
           of
           darkness
           ,
           till
           by
           quick
           and
           silent
           motions
           the
           light
           overcomes
           the
           mists
           and
           vapours
           of
           the
           night
           ,
           and
           not
           only
           spreads
           its
           beams
           upon
           the
           tops
           of
           the
           Mountains
           ,
           but
           darts
           them
           into
           the
           deepest
           and
           most
           shady
           Valleys
           :
           thus
           simplicity
           and
           integrity
           may
           at
           first
           appearing
           look
           dark
           and
           suspicious
           ,
           till
           by
           
           degrees
           it
           breaks
           through
           the
           clouds
           of
           envy
           and
           detraction
           ,
           and
           then
           shines
           with
           a
           greater
           glory
           .
           Thus
           the
           Christian
           Simplicity
           was
           despised
           and
           reproached
           as
           folly
           and
           obstinacy
           ,
           and
           many
           hard
           censures
           and
           sharp
           persecutions
           did
           men
           undergo
           for
           the
           sake
           of
           it
           for
           a
           long
           time
           ,
           (
           as
           the
           most
           durable
           Kingdoms
           have
           had
           the
           sharpest
           pangs
           and
           been
           the
           longest
           in
           the
           birth
           :
           )
           but
           at
           last
           persecuted
           and
           despised
           innocency
           prevailed
           over
           all
           the
           craft
           and
           power
           of
           the
           World.
           It
           was
           then
           the
           great
           glory
           of
           Christians
           that
           their
           enemies
           could
           reproach
           them
           for
           nothing
           but
           their
           Religion
           ;
           that
           they
           were
           in
           all
           other
           things
           honest
           and
           good
           men
           ,
           only
           they
           were
           Christians
           :
           and
           then
           true
           Religion
           is
           most
           like
           to
           prevail
           in
           the
           world
           ,
           when
           mens
           other
           vertues
           commend
           their
           Religion
           ,
           and
           not
           when
           zeal
           for
           their
           Religion
           is
           their
           only
           vertue
           .
           When
           righteousness
           ,
           and
           peace
           ,
           and
           humility
           ,
           and
           charity
           ,
           and
           temperance
           ,
           and
           patience
           ,
           and
           a
           constant
           integrity
           make
           men
           enquire
           after
           a
           Religion
           which
           produces
           such
           fruits
           as
           these
           are
           ,
           then
           it
           will
           appear
           that
           Apostles
           and
           preachers
           of
           Religion
           are
           then
           
             wise
             as
             Serpents
          
           as
           to
           the
           promoting
           the
           honour
           of
           their
           Doctrine
           ,
           when
           by
           the
           innocency
           and
           simplicity
           of
           their
           lives
           they
           are
           
             harmless
             as
             Dove●
             .
          
        
         
           (
           3.
           )
           But
           suppose
           that
           troubles
           and
           persecutions
           do
           arise
           ,
           what
           becomes
           of
           the
           
             harmless
             Doves
          
           then
           ;
           they
           are
           soon
           taken
           and
           easily
           destroyed
           ,
           
           when
           those
           who
           are
           only
           
             wise
             as
             Serpents
          
           may
           see
           many
           wayes
           to
           escape
           danger
           ,
           which
           the
           innocent
           Doves
           dare
           not
           follow
           them
           in
           ;
           what
           wisdom
           then
           can
           there
           be
           in
           so
           much
           simplicity
           as
           makes
           suffering
           unavoidable
           ?
        
         
           This
           is
           the
           hardest
           part
           of
           the
           case
           ,
           but
           that
           which
           our
           Saviour
           doth
           here
           suppose
           ,
           when
           he
           saith
           ,
           
             Behold
             I
             send
             you
             forth
             as
             sheep
             in
             the
             midst
             of
             Wolves
             ;
             be
             ye
             therefore
             wise
             as
             Serpents
             ,
          
           &c.
           
           So
           that
           ,
           if
           we
           cannot
           make
           out
           this
           to
           hold
           in
           respect
           of
           sufferings
           ,
           we
           must
           yield
           this
           counsel
           or
           advice
           of
           Christ
           to
           his
           Disciples
           to
           be
           defective
           as
           to
           the
           main
           occasion
           of
           it
           .
           To
           this
           therefore
           I
           answer
           in
           these
           particulars
           ;
        
         
           1.
           
           Our
           Saviour
           doth
           allow
           the
           
             wisdom
          
           of
           
             prevention
          
           as
           to
           all
           unnecessary
           dangers
           ;
           for
           otherwise
           he
           would
           never
           have
           bid
           his
           Disciples
           
             be
             wise
             as
             Serpents
             ,
          
           but
           only
           be
           
             as
             quiet
             as
             Sheep
             and
             as
             harmless
             as
             Doves
             .
          
           God
           forbid
           that
           Christian
           simplicity
           should
           be
           taken
           in
           so
           ill
           a
           sense
           as
           to
           hinder
           us
           from
           a
           just
           and
           necessary
           care
           of
           our
           own
           safety
           :
           and
           not
           only
           for
           the
           preservation
           of
           our selves
           but
           of
           our
           Religion
           too
           .
           When
           we
           have
           liberty
           and
           opportunity
           to
           do
           it
           ,
           it
           is
           being
           stupid
           as
           Sheep
           ,
           and
           careless
           as
           the
           Ravens
           of
           their
           young
           ones
           ,
           and
           not
           being
           only
           
             harmless
             as
             Doves
             ,
          
           to
           neglect
           the
           doing
           it
           .
           In
           such
           a
           case
           it
           is
           a
           violation
           of
           the
           duty
           we
           owe
           to
           God
           and
           to
           Posterity
           ,
           if
           we
           do
           not
           use
           all
           lawful
           endeavours
           for
           the
           preservation
           of
           
           our selves
           and
           our
           Religion
           from
           all
           the
           attempts
           of
           wicked
           and
           unreasonable
           men
           .
           But
           in
           case
           storms
           do
           arise
           after
           all
           our
           care
           ,
           Christ
           doth
           not
           seem
           to
           forbid
           his
           Disciples
           making
           use
           of
           a
           present
           shelter
           till
           the
           storm
           be
           blown
           over
           ;
           
             But
             when
             they
             persecute
             you
             in
             this
             City
             ,
             flee
             to
             another
          
           
           And
           some
           say
           ,
           the
           likeness
           to
           Doves
           is
           recommended
           in
           regard
           that
           its
           safety
           lyes
           chiefly
           in
           the
           quickness
           of
           its
           flight
           .
           But
           our
           Saviour
           neither
           imposes
           a
           necessity
           of
           suffering
           in
           all
           cases
           ,
           nor
           allows
           a
           liberty
           of
           flying
           upon
           every
           apprehension
           of
           danger
           ,
           but
           leaves
           this
           matter
           to
           be
           determined
           according
           to
           circumstances
           ,
           as
           makes
           most
           for
           Gods
           honour
           ,
           and
           his
           Churches
           good
           :
           
             i
             e.
          
           herein
           to
           be
           
             wise
             as
             Serpents
             and
             harmless
             as
             Doves
             ;
          
           by
           not
           exposing
           themselves
           to
           needless
           dangers
           when
           they
           may
           be
           avoided
           with
           a
           good
           conscience
           ,
           nor
           declining
           any
           necessary
           duty
           for
           the
           sake
           of
           any
           trouble
           which
           may
           follow
           upon
           it
           .
           There
           were
           some
           in
           the
           
             Primitive
             Church
          
           who
           thought
           it
           unlawful
           in
           any
           case
           to
           avoid
           persecution
           ,
           and
           
             Tertullian
          
           pleads
           their
           cause
           with
           many
           plausible
           reasons
           ;
           saying
           ,
           
             that
             persecution
             is
             designed
             on
             purpose
             for
          
           
           
             tryal
             by
             God
             himself
             ;
             that
             the
             allowance
             for
             flying
             was
             peculiar
             to
             the
             Apostles
             case
             ,
             not
             to
             avoid
             persecution
             ,
             but
             for
             the
             more
             speedy
             propagation
             of
             the
             Gospel
             ;
          
           and
           some
           of
           the
           Christians
           were
           so
           far
           from
           flying
           that
           they
           ran
           upon
           persecution
           and
           seemed
           ambitious
           of
           
           Martyrdom
           .
           
             S.
             Chrysostom
          
           saith
           ,
           
             it
             was
             one
             of
             the
             
             reasons
          
           Julian
           
             gave
             why
             he
             would
             not
             openly
             persecute
             Christianity
             ;
             because
             he
             knew
             the
             Christians
             gloried
             in
             being
             Martyrs
             ;
          
           and
           he
           would
           not
           humour
           them
           so
           much
           as
           to
           
             spread
             his
             Nets
          
           to
           catch
           such
           
             silly
             Doves
             ,
          
           that
           never
           minded
           the
           danger
           they
           fell
           into
           .
           But
           the
           
             Christian
             Church
          
           never
           approved
           rash
           and
           indiscreet
           suffering
           ,
           as
           much
           as
           it
           encouraged
           all
           Christians
           to
           patience
           and
           courage
           and
           perseverance
           ;
           for
           they
           required
           not
           only
           a
           
             just
             cause
             ,
          
           but
           a
           
             necessary
             occasion
          
           of
           suffering
           ,
           and
           blamed
           those
           who
           hastned
           their
           own
           destruction
           ;
           for
           they
           observe
           
           that
           
             Christ
          
           himself
           made
           use
           of
           prudent
           caution
           when
           he
           knew
           the
           Jews
           had
           designed
           to
           put
           him
           to
           death
           ;
           for
           it
           is
           said
           ,
           
             from
             thence
             forward
             he
          
           
           
             walked
             no
             more
             publickly
             among
             the
             Iews
             .
          
           When
           the
           storm
           seemed
           to
           threaten
           the
           leaders
           of
           the
           Church
           in
           such
           a
           manner
           that
           by
           their
           withdrawing
           
           the
           People
           might
           probably
           enjoy
           more
           quiet
           ,
           and
           not
           want
           help
           enough
           to
           perform
           the
           necessary
           Offices
           ,
           even
           the
           
             Bishops
          
           were
           allowed
           to
           retire
           ;
           and
           upon
           this
           ground
           S.
           
             Cyprian
          
           and
           
           
             Athanasius
          
           justified
           themselves
           :
           but
           when
           the
           case
           is
           common
           ,
           when
           the
           necessities
           of
           the
           Church
           require
           the
           presence
           of
           their
           Pastours
           ,
           
             then
             the
             good
             Shepherd
             must
             lay
             down
             his
             life
             for
             the
             Sheep
             ,
          
           as
           S.
           
             Augustin
          
           hath
           resolved
           this
           case
           in
           his
           
             Epistle
          
           to
           
             Honoratus
             .
          
           
           So
           that
           this
           whole
           matter
           belongs
           to
           
             Christian
             prudence
             ,
          
           which
           is
           then
           most
           needful
           and
           fit
           to
           be
           used
           ,
           when
           the
           resolution
           of
           the
           case
           depends
           
           upon
           particular
           circumstances
           ;
           so
           as
           not
           to
           shun
           any
           necessary
           duty
           for
           fear
           of
           danger
           ,
           nor
           to
           run
           upon
           any
           unnecessary
           trouble
           to
           shew
           our
           courage
           .
        
         
           2.
           
           Since
           no
           wisdom
           is
           great
           enough
           to
           prevent
           all
           troubles
           of
           life
           ,
           that
           is
           the
           greatest
           which
           makes
           them
           most
           easie
           to
           be
           endured
           .
           If
           the
           
             Wisdom
             of
             the
             Serpent
          
           could
           extend
           so
           far
           as
           to
           avoid
           all
           the
           calamities
           that
           mankind
           is
           subject
           to
           ,
           it
           would
           have
           a
           mighty
           advantage
           over
           the
           
             simplicity
          
           of
           the
           
             Dove
             ;
          
           but
           since
           the
           most
           subtle
           contrivers
           cannot
           escape
           the
           common
           accidents
           of
           life
           ,
           but
           do
           frequently
           meet
           with
           more
           vexations
           and
           crosses
           than
           innocent
           and
           undesigning
           men
           do
           ,
           we
           are
           then
           to
           consider
           ,
           since
           the
           burden
           must
           be
           born
           ,
           what
           will
           make
           it
           sit
           most
           easily
           upon
           our
           shoulders
           :
           And
           that
           which
           abates
           of
           the
           weight
           ,
           or
           adds
           to
           our
           strength
           ,
           or
           supports
           us
           with
           the
           best
           hopes
           ,
           is
           the
           truest
           wisdom
           .
           
             And
             who
             is
             he
             that
             will
             harm
             you
             ,
          
           saith
           S.
           
             Peter
             ,
             if
             ye
             be
             followers
          
           
           
             of
             that
             which
             is
             good
             ?
             i.
             e.
          
           innocency
           is
           the
           best
           security
           against
           trouble
           which
           one
           can
           have
           in
           this
           World
           ;
           but
           since
           the
           World
           is
           so
           bad
           as
           that
           the
           best
           may
           suffer
           in
           it
           ,
           and
           for
           being
           such
           ,
           yet
           that
           ought
           not
           to
           trouble
           or
           affright
           them
           ;
           
             But
             and
             if
             ye
             suffer
             for
             righteousness
             sake
             ,
             happy
             are
             ye
             ;
          
           
           
             and
             be
             not
             afraid
             of
             their
             terrour
             ,
             neither
             be
             troubled
             .
          
           But
           should
           it
           not
           trouble
           a
           man
           to
           suffer
           innocently
           ?
           yes
           ,
           with
           a
           respect
           to
           others
           ,
           but
           as
           to
           himself
           
           he
           may
           more
           justly
           be
           troubled
           if
           he
           suffered
           justly
           .
           For
           nothing
           makes
           sufferings
           so
           heavy
           to
           be
           born
           as
           a
           
             guilty
             Conscience
             :
          
           that
           is
           a
           burden
           more
           insupportable
           to
           an
           awakened
           mind
           than
           any
           outward
           affliction
           whatsoever
           .
           
             Iudas
          
           thought
           himself
           to
           be
           
             wise
             as
             a
             Serpent
             ,
          
           not
           only
           in
           escaping
           the
           danger
           which
           he
           saw
           Christ
           and
           his
           Disciples
           falling
           into
           by
           the
           combination
           of
           the
           Priests
           and
           Scribes
           and
           Pharisees
           against
           them
           ;
           but
           in
           ingratiating
           himself
           with
           them
           and
           making
           a
           good
           bargain
           for
           his
           own
           advantage
           :
           but
           the
           want
           of
           a
           
             Dove-like
             innocency
          
           marred
           his
           whole
           design
           ;
           and
           filled
           his
           conscience
           with
           such
           horrour
           as
           to
           make
           him
           own
           his
           guilt
           ,
           and
           put
           an
           end
           to
           his
           miserable
           life
           .
           Whereas
           the
           other
           
             Apostles
          
           whose
           chief
           care
           was
           to
           preserve
           their
           innocency
           as
           to
           any
           wilful
           sins
           ,
           though
           they
           had
           too
           much
           of
           the
           
             fearfulness
          
           as
           well
           as
           the
           
             simplicity
          
           of
           
             Doves
             ,
          
           till
           the
           descent
           of
           the
           Holy
           Ghost
           upon
           them
           ;
           yet
           they
           held
           out
           in
           the
           midst
           of
           fears
           and
           dangers
           ,
           and
           came
           at
           last
           
             to
             rejoyce
             in
             their
             sufferings
             .
          
           And
           S.
           
             Paul
          
           tells
           
           us
           what
           the
           cause
           of
           it
           was
           ,
           
             For
             our
             rejoycing
             is
             this
             ,
             the
          
           
           
             testimony
             of
             our
             conscience
             ,
             that
             in
             simplicity
             ,
             and
             godly
             sincerity
             ,
             not
             with
             fleshly
             wisdom
             ,
             but
             by
             the
             grace
             of
             God
             ,
             we
             have
             had
             our
             conversation
             in
             the
             world
             .
          
           See
           here
           ,
           not
           only
           what
           peace
           and
           serenity
           ,
           but
           what
           rejoycing
           follows
           an
           innocent
           mind
           ,
           and
           the
           Testimony
           of
           a
           good
           conscience
           !
           when
           all
           the
           
           arts
           of
           fleshly
           Wisdom
           will
           be
           found
           vain
           and
           useless
           ,
           affording
           no
           satisfaction
           to
           a
           mans
           mind
           ,
           when
           he
           looks
           back
           upon
           all
           of
           them
           ,
           then
           sincerity
           and
           integrity
           of
           heart
           will
           give
           a
           man
           the
           most
           comfortable
           reflections
           ,
           and
           fill
           him
           with
           the
           most
           joyful
           expectations
           .
           This
           enables
           a
           man
           to
           look
           back
           without
           horrour
           ,
           to
           look
           about
           him
           without
           shame
           ,
           to
           look
           within
           without
           confusion
           ,
           and
           to
           look
           forward
           without
           despondency
           .
           So
           that
           as
           the
           streight
           line
           is
           the
           shortest
           of
           any
           ;
           so
           upon
           greatest
           consideration
           it
           will
           be
           found
           that
           the
           upright
           and
           sincere
           man
           takes
           the
           nearest
           way
           to
           his
           own
           happiness
           .
        
         
           II.
           Prudent
           Simplicity
           implies
           the
           practice
           of
           
             Ingenuity
             ;
          
           which
           is
           such
           a
           natural
           freedom
           in
           our
           words
           and
           actions
           ,
           that
           men
           may
           thereby
           understand
           the
           sincerity
           of
           our
           mind
           and
           intention
           .
           Not
           that
           men
           are
           bound
           to
           declare
           all
           they
           know
           to
           every
           impertinent
           enquirer
           ,
           which
           is
           
             simplicity
          
           without
           
             prudence
             ;
          
           but
           in
           all
           cases
           wherein
           men
           ought
           to
           declare
           their
           minds
           ,
           to
           do
           it
           without
           
             fraud
          
           and
           
             dissimulation
             ;
          
           and
           in
           no
           case
           to
           design
           to
           overreach
           and
           deceive
           others
           .
           This
           is
           that
           
             simplicity
          
           of
           
             Conversation
          
           which
           our
           Saviour
           requires
           when
           he
           saith
           ,
           
             let
             your
             communication
             be
             yea
             ,
             yea
             ,
             nay
             ,
             nay
             ,
          
           i.
           e.
           you
           ought
           to
           converse
           
           with
           so
           much
           sincerity
           ,
           that
           your
           bare
           affirmation
           
           or
           denial
           may
           be
           sufficient
           ,
           this
           being
           the
           proper
           use
           of
           speech
           that
           men
           may
           understand
           each
           others
           minds
           by
           their
           words
           :
           
             for
             whatsoever
             is
             more
             than
             these
             cometh
             of
             evil
             ,
          
           i.
           e.
           the
           wickedness
           of
           mankind
           and
           that
           distrust
           and
           suspicion
           which
           is
           occasioned
           by
           it
           ,
           is
           the
           reason
           they
           are
           ever
           put
           to
           make
           use
           of
           oaths
           to
           make
           their
           Testimony
           appear
           more
           credible
           .
           And
           therefore
           nothing
           but
           such
           necessity
           can
           justifie
           the
           use
           of
           them
           ;
           Oaths
           and
           Wars
           being
           never
           lawful
           but
           when
           they
           are
           necessary
           .
           Some
           understand
           
           the
           reduplication
           of
           those
           words
           ,
           
             yea
             ,
             yea
             ,
             nay
             ,
             nay
             ,
          
           after
           a
           more
           emphatical
           manner
           ;
           
             viz.
          
           that
           our
           words
           must
           not
           only
           agree
           with
           the
           
             truth
          
           of
           the
           
             thing
             ,
          
           but
           with
           the
           
             conception
          
           and
           
             sense
          
           of
           our
           
             minds
             ;
          
           and
           so
           the
           greatest
           
             candour
          
           and
           
             sincerity
          
           is
           commanded
           by
           them
           .
           Truth
           was
           described
           of
           old
           ,
           
             sitting
             upon
             an
             Adamant
             ,
          
           
           
             with
             garments
             white
             as
             snow
             ,
             and
             a
             light
             in
             her
             hand
             ,
          
           to
           intimate
           that
           clearness
           and
           simplicity
           and
           firmness
           that
           doth
           accompany
           it
           ;
           such
           as
           was
           most
           remarkable
           in
           the
           primitive
           
             Christians
             ;
          
           who
           abhorred
           any
           thing
           that
           looked
           like
           dissimulation
           and
           hypocrisie
           ,
           especially
           in
           what
           concerned
           their
           Religion
           .
           In
           this
           they
           were
           plain
           and
           open
           ,
           hearty
           and
           sincere
           ,
           neither
           exasperating
           their
           enemies
           by
           needless
           provocations
           ,
           nor
           using
           any
           artificial
           ways
           of
           compliance
           for
           their
           own
           security
           When
           the
           casting
           some
           few
           grains
           of
           
           incense
           on
           the
           altar
           ,
           and
           pouring
           out
           wine
           before
           the
           Emperors
           statue
           might
           have
           saved
           their
           lives
           ,
           they
           chose
           rather
           to
           dye
           than
           to
           defile
           their
           consciences
           with
           that
           impure
           and
           Idolatrous
           Worship
           .
           To
           be
           dismissed
           after
           summons
           to
           the
           tribunal
           without
           compliance
           was
           a
           scandal
           ,
           and
           raised
           
           suspicions
           of
           some
           secret
           assurances
           given
           ;
           to
           be
           proclaimed
           to
           have
           sacrificed
           though
           they
           had
           not
           ,
           and
           not
           to
           contradict
           it
           was
           great
           infamy
           ;
           To
           procure
           a
           certificate
           of
           sacrificing
           though
           they
           did
           not
           ;
           or
           to
           pay
           fees
           to
           the
           Officers
           to
           be
           excused
           from
           doing
           it
           ,
           made
           them
           a
           sort
           of
           
             libellati
             ,
          
           although
           their
           names
           were
           never
           entred
           in
           the
           Heathen
           Rolls
           ,
           and
           they
           were
           forced
           to
           undergo
           
           severe
           penance
           before
           they
           were
           restored
           to
           the
           communion
           of
           the
           Church
           .
           So
           much
           simplicity
           and
           singleness
           of
           heart
           was
           then
           supposed
           necessary
           to
           the
           Christian
           profession
           .
           No
           
             directing
             the
             intention
             ,
          
           no
           
             secret
             reservation
             ,
          
           no
           
             absolution
          
           either
           before
           committing
           the
           fact
           or
           immediately
           upon
           confession
           of
           it
           ,
           were
           ever
           heard
           of
           or
           allowed
           in
           those
           days
           of
           Christian
           innocency
           and
           simplicity
           .
           If
           the
           Heathen
           Officers
           sought
           after
           
             Christians
             ,
          
           they
           neither
           lied
           to
           them
           ,
           
           nor
           betrayed
           their
           Brethren
           ;
           but
           would
           rather
           endure
           torments
           themselves
           ,
           than
           expose
           others
           to
           them
           ;
           for
           which
           reason
           S.
           
             Augustin
          
           highly
           commends
           the
           resolution
           of
           
             Firmus
          
           an
           
             African
             Bishop
             ,
          
           who
           rather
           chose
           to
           be
           tortured
           himself
           
           than
           discover
           a
           Christian
           committed
           to
           his
           care
           ,
           who
           was
           sought
           after
           for
           no
           other
           reason
           ,
           but
           because
           he
           was
           a
           Christian
           ;
           and
           the
           
             Heathen
             Emperour
          
           himself
           was
           so
           pleased
           with
           it
           ,
           that
           for
           his
           sake
           he
           forgave
           the
           other
           person
           and
           suffered
           him
           to
           enjoy
           his
           liberty
           .
           When
           the
           Christians
           were
           summoned
           before
           the
           Heathen
           Tribunals
           ,
           they
           used
           no
           
             shifting
             tricks
             or
             evasions
             ,
          
           they
           concealed
           no
           part
           in
           their
           minds
           of
           what
           was
           necessary
           to
           make
           what
           they
           spake
           to
           be
           true
           ;
           they
           did
           not
           first
           peremptorily
           deny
           what
           they
           knew
           to
           be
           true
           ,
           and
           then
           back
           such
           a
           denial
           with
           horrid
           oaths
           and
           dreadful
           imprecations
           upon
           themselves
           ,
           and
           after
           all
           think
           to
           justifie
           the
           doing
           so
           by
           vertue
           of
           some
           
             secret
             reservation
          
           in
           their
           own
           minds
           .
           Is
           this
           becoming
           the
           
             simplicity
          
           and
           
             ingenuity
          
           of
           
             Christians
             ?
          
           Such
           may
           possibly
           think
           themselves
           
             Wise
             as
             Serpents
          
           in
           so
           doing
           ,
           but
           I
           am
           sure
           they
           are
           far
           from
           
             being
             innocent
             as
             Doves
             .
          
           But
           are
           there
           any
           who
           go
           under
           the
           name
           of
           
             Christians
             ,
          
           who
           own
           and
           defend
           such
           practices
           ?
           I
           think
           indeed
           scarce
           any
           who
           went
           under
           the
           name
           of
           
             honest
             Heathens
          
           ever
           did
           it
           .
           For
           they
           did
           not
           only
           require
           constancy
           and
           fidelity
           in
           oaths
           and
           promises
           ,
           but
           simplicity
           an●
           sincerity
           both
           in
           the
           making
           and
           keeping
           〈◊〉
           them
           .
           They
           condemned
           the
           
             Romans
          
           wh
           〈…〉
           t
           to
           avoid
           their
           oath
           by
           a
           trick
           ,
           and
           〈…〉
           ck
           
           to
           the
           
             Carthaginians
             :
          
           they
           mig
           〈…〉
           e
           
           constancy
           of
           
             Regulus
          
           in
           observing
           the
           words
           of
           his
           oath
           as
           to
           his
           return
           ,
           although
           very
           capable
           of
           a
           mental
           reservation
           ;
           and
           if
           he
           did
           not
           promise
           the
           
             Carthaginians
          
           to
           perswade
           the
           
             Roman
          
           Senate
           to
           the
           Peace
           ,
           he
           behaved
           himself
           with
           great
           sincerity
           as
           well
           as
           constancy
           .
           When
           the
           King
           of
           
             Persia
          
           thought
           by
           a
           trick
           to
           avoid
           the
           
           oath
           he
           had
           made
           to
           one
           of
           his
           Neighbour
           Princes
           ,
           
             viz.
          
           That
           he
           would
           not
           pass
           such
           a
           stone
           which
           was
           set
           up
           as
           a
           Boundary
           between
           them
           ,
           and
           he
           took
           up
           the
           stone
           and
           caused
           it
           to
           be
           carried
           before
           his
           Army
           ;
           his
           Counsellours
           told
           him
           they
           feared
           such
           deceit
           would
           never
           prosper
           with
           him
           ,
           because
           as
           the
           Prince
           sent
           him
           word
           ,
           Covenants
           are
           to
           be
           understood
           according
           to
           the
           plain
           meaning
           of
           the
           
           words
           ,
           and
           not
           according
           to
           any
           secret
           reservation
           .
        
         
           Since
           then
           the
           very
           Heathens
           disallowed
           such
           artifices
           and
           frauds
           ,
           are
           there
           any
           worse
           than
           Heathens
           that
           justifie
           and
           maintain
           them
           ?
           Is
           not
           this
           rather
           an
           artifice
           and
           fraud
           of
           their
           Adversaries
           to
           render
           them
           odious
           ?
           But
           even
           in
           this
           respect
           we
           ought
           to
           be
           
             harmless
             as
             Doves
             ,
          
           and
           therein
           lies
           a
           necessary
           part
           of
           Christian
           Ingenuity
           ,
           in
           not
           charging
           on
           others
           more
           than
           they
           are
           guilty
           of
           .
        
         
           I
           shall
           therefore
           fairly
           represent
           the
           doctrine
           held
           in
           the
           
             Church
          
           of
           
             Rome
          
           about
           these
           matters
           ,
           and
           
           leave
           you
           to
           judge
           how
           far
           it
           is
           consistent
           with
           
             Christian
             Simplicity
             .
          
        
         
           There
           are
           some
           things
           wherein
           the
           
             Divines
          
           of
           the
           
             Roman
             Church
          
           are
           agreed
           ,
           and
           some
           things
           wherein
           they
           differ
           .
        
         
           The
           things
           wherein
           they
           are
           agreed
           are
           these
           .
        
         
           1.
           
           That
           an
           
             Officious
             lie
          
           is
           but
           
             a
             venial
             sin
             .
          
           This
           they
           do
           not
           stick
           to
           declare
           to
           be
           the
           common
           opinion
           of
           all
           their
           Divines
           .
           
             Ex
             communi-omnium
             sententiâ
             ,
          
           saith
           
             Azorius
             ,
             A
             lie
             that
             hurts
             no-body
             ,
             but
             is
             intended
             for
             the
             good
             of
             others
             is
             no
             mortal
             sin
             ;
             and
             herein
          
           
           
             all
             are
             agreed
             ,
          
           saith
           
             Reginaldus
             ;
          
           because
           say
           they
           ,
           where
           there
           is
           no
           other
           fault
           but
           the
           meer
           falsity
           ,
           it
           is
           not
           of
           its
           own
           nature
           and
           kind
           any
           mortal
           sin
           ;
           for
           a
           lye
           of
           it self
           is
           a
           harmless
           thing
           ,
           
             or
             at
             least
             ,
          
           saith
           
             Lessius
             ,
             the
             hurt
             is
             not
             great
             that
             it
             doth
             ,
             and
             it
             is
             no
          
           
           
             great
             matter
             whether
             men
             be
             deceived
             or
             not
             ,
             if
             they
             do
             not
             suffer
             much
             by
             it
             ;
          
           and
           from
           hence
           he
           concludes
           it
           to
           be
           
             venial
             in
             its
             own
             nature
             .
          
           It
           is
           true
           ,
           they
           say
           an
           
             officious
          
           lie
           may
           become
           a
           
             mortal
             sin
             by
             accident
             ,
             when
             it
             is
             confirmed
             by
             an
             oath
             ,
             when
             it
             is
             too
             publick
             and
             scandalous
             and
             used
             by
             those
             from
             whom
             the
             people
             expects
             Truth
             ,
             as
             Bishops
             and
             Preachers
             and
             Religious
             men
             ,
          
           saith
           
             Sayr
             .
             Not
             even
             in
          
           
           
             them
             ,
          
           saith
           
             Navarr
             ,
             unless
             the
             scandal
             be
             great
             ,
             or
             their
             consciences
             tell
             them
             they
             are
             mortal
             sins
             ;
          
           or
           some
           other
           circumstances
           make
           it
           so
           .
           
             If
             it
             be
             in
             matter
             of
             judicature
             ;
             although
             the
             thing
             be
             small
             ,
             yet
             I
             think
             a
             lie
             a
             mortal
             sin
             ,
          
           saith
           
             Cajetan
             ,
             because
             men
             are
             
             then
             bound
             to
             speak
             truth
             .
          
           That
           reason
           is
           of
           
             no
             force
             at
             all
             ,
          
           say
           
             Soto
          
           and
           
             Navarr
             ,
             for
             that
             circumstance
             alone
             doth
          
           
           
             not
             alter
             the
             nature
             of
             the
             sin
             .
          
           So
           that
           if
           a
           man
           tells
           never
           so
           many
           lyes
           ,
           provided
           he
           intend
           to
           hurt
           no
           body
           by
           them
           ,
           they
           do
           not
           make
           one
           mortal
           sin
           .
           For
           that
           is
           a
           fixed
           Rule
           among
           the
           
             Casicists
             ,
          
           that
           
             an
             infinite
             number
             of
             venial
             sins
             do
             not
             amount
             to
             one
             mortal
             ;
          
           and
           consequently
           though
           they
           have
           obliquity
           in
           them
           ,
           yet
           they
           do
           not
           put
           a
           man
           out
           of
           the
           Favour
           of
           God.
           But
           upon
           these
           principles
           what
           security
           have
           men
           to
           invent
           and
           spread
           abroad
           lyes
           ,
           provided
           they
           are
           intended
           for
           a
           good
           end
           in
           their
           own
           opinion
           ?
           What
           sincerity
           is
           to
           be
           expected
           ,
           when
           the
           confessing
           a
           truth
           may
           do
           them
           injury
           ;
           and
           the
           telling
           a
           lye
           may
           do
           them
           good
           ?
           For
           even
           
             Cajetan
          
           himself
           makes
           that
           only
           
           a
           pernicious
           lye
           ,
           when
           
             a
             man
             designs
             to
             do
             mischief
             by
             it
             .
          
           They
           cry
           out
           upon
           it
           as
           a
           great
           scandal
           for
           any
           of
           us
           to
           say
           ,
           
             they
             think
             it
             lawful
             to
             lye
             for
             the
             Catholick
             cause
             ;
          
           and
           in
           truth
           they
           do
           not
           say
           so
           in
           words
           ;
           for
           they
           still
           say
           ,
           
             a
             lye
             is
             unlawful
             for
             any
             end
             whatsoever
             ;
          
           but
           here
           lyes
           the
           subtilty
           of
           it
           ;
           They
           grant
           it
           in
           general
           to
           be
           a
           
             fault
             ,
          
           but
           such
           a
           
             venial
             ,
          
           such
           an
           inconsiderable
           fault
           ,
           if
           it
           be
           for
           a
           good
           end
           ;
           and
           they
           have
           so
           many
           wayes
           to
           expiate
           the
           guilt
           of
           venial
           sins
           ;
           that
           the
           difference
           is
           very
           little
           as
           to
           the
           practice
           of
           it
           ,
           from
           making
           it
           no
           sin
           at
           all
           .
           And
           some
           think
           they
           had
           better
           own
           downright
           
           lying
           ,
           than
           make
           use
           of
           such
           absurd
           wayes
           
           of
           evading
           it
           by
           mental
           reservations
           ;
           by
           which
           men
           may
           be
           truly
           said
           to
           affirm
           that
           which
           they
           do
           deny
           ,
           and
           to
           deny
           that
           which
           they
           do
           affirm
           .
           But
           notwithstanding
           this
           ,
        
         
           2.
           
           They
           are
           agreed
           ,
           that
           
             in
             some
             cases
             ,
          
           th●…
           which
           otherwise
           would
           be
           a
           
             lye
             ,
          
           is
           none
           by
           〈◊〉
           help
           of
           a
           
             mental
             reservation
             .
          
           Let
           us
           not
           therefore
           do
           the
           
             Iesuites
          
           so
           much
           injury
           to
           charge
           that
           upon
           them
           as
           their
           peculiar
           doctrine
           ,
           which
           is
           common
           to
           all
           their
           Divines
           and
           Casuists
           .
           And
           herein
           
             F.
             Parsons
          
           was
           in
           the
           right
           ,
           when
           he
           asserted
           ,
           
             that
             the
             doctrine
             of
             Equivocation
             and
             mental
             reservation
          
           
           
             hath
             been
             received
             in
             the
             Roman
             Church
             for
             ,
             four
             hundred
             years
             :
          
           only
           some
           have
           extended
           the
           practice
           of
           it
           farther
           than
           others
           have
           done
           .
           
             But
             in
             the
             Case
             of
             Confession
             they
             all
             agree
             without
             exception
             ,
          
           saith
           the
           same
           Author
           ,
           
             that
             if
             a
             man
             hath
             confessed
          
           
           
             a
             thing
             to
             a
             Priest
             ,
             he
             may
             deny
             and
             swear
             that
             he
             never
             confessed
             it
             ,
             without
             being
             guilty
             either
             of
             a
             lye
             or
             perjury
             ;
             reserving
             this
             in
             his
             mind
             ,
             that
             he
             hath
             not
             confessed
             it
             so
             as
             to
             utter
             it
             to
             another
             .
          
           And
           I
           find
           the
           greatest
           
           enemies
           to
           the
           Use
           of
           
             Mental
             reservation
          
           in
           other
           cases
           ,
           do
           allow
           it
           in
           this
           ;
           and
           do
           not
           barely
           allow
           it
           ,
           but
           think
           a
           man
           
             bound
             in
             conscience
             to
             use
             it
             ,
             under
             grievous
             sin
             ,
          
           saith
           
             Parsons
             ,
             when
             by
             no
             other
             means
             of
             silence
             ,
             diversion
             ,
             or
             evasion
             the
             said
             secresie
             can
             be
             concealed
             .
          
           I
           do
           not
           now
           meddle
           with
           the
           
           inviolableness
           of
           the
           Seal
           of
           Confession
           ,
           which
           I
           do
           not
           deny
           a
           great
           regard
           ought
           to
           be
           had
           to
           ,
           (
           where
           an
           obligation
           greater
           than
           that
           of
           keeping
           a
           secret
           doth
           not
           take
           it
           off
           ,
           as
           where
           the
           Life
           of
           my
           Prince
           or
           the
           publick
           Safety
           are
           concerned
           )
           not
           from
           any
           Divine
           Institution
           ,
           but
           from
           the
           baseness
           of
           betraying
           a
           Trust
           :
           but
           I
           wonder
           how
           they
           came
           to
           think
           it
           to
           be
           
             no
             lye
             or
             perjury
          
           in
           this
           
             Case
             ,
          
           and
           yet
           to
           be
           so
           in
           any
           other
           ?
           It
           is
           to
           no
           purpose
           to
           alledge
           other
           Reasons
           peculiar
           to
           this
           
             ase
             ,
          
           for
           the
           single
           question
           is
           ,
           whether
           what
           a
           man
           keeps
           in
           his
           mind
           ,
           can
           keep
           him
           from
           being
           guilty
           of
           a
           
             lye
             ,
          
           or
           of
           
             perjury
          
           in
           his
           words
           ?
           If
           it
           cannot
           ,
           then
           not
           in
           the
           
             case
          
           of
           
             Confession
             ;
          
           if
           it
           may
           ,
           then
           a
           mental
           reservation
           will
           equally
           do
           it
           in
           any
           other
           
             Case
             .
          
           And
           consequently
           no
           man
           who
           doth
           allow
           it
           in
           this
           case
           ,
           can
           on
           that
           account
           disallow
           it
           in
           any
           other
           .
        
         
           This
           
             Navarr
          
           very
           well
           saw
           ,
           and
           therefore
           from
           
           the
           allowance
           of
           it
           in
           this
           
             Case
          
           of
           
             Confession
          
           he
           de
           duces
           the
           lawfulness
           of
           the
           use
           of
           it
           in
           all
           cases
           wherein
           a
           man
           is
           not
           bound
           to
           speak
           all
           he
           knows
           .
           The
           common
           answer
           in
           this
           
             case
          
           is
           ,
           
           
             that
             in
             confession
             the
             Priest
             doth
             not
             know
             as
             man
             but
             as
             God
             ;
             and
             therefore
             when
             he
             is
             asked
             any
             thing
             as
             a
             man
             
             he
             may
             deny
             what
             he
             knows
             as
             God.
          
           But
           
             Navarr
          
           at
           large
           shews
           the
           folly
           and
           absurdity
           of
           this
           Answer
           ,
           because
           this
           doth
           not
           salve
           the
           contradiction
           ,
           for
           to
           say
           
             he
             doth
             not
             know
          
           is
           as
           much
           as
           to
           say
           he
           doth
           not
           any
           way
           know
           it
           ;
           which
           is
           false
           if
           he
           doth
           know
           it
           in
           any
           capacity
           :
           and
           it
           is
           false
           that
           he
           doth
           not
           know
           it
           
             as
             man
             ,
          
           because
           he
           knows
           it
           as
           a
           
             Priest
             ,
          
           and
           as
           such
           he
           is
           not
           
             God
          
           but
           
             man.
          
           And
           the
           very
           
             Seal
          
           of
           
             Confession
          
           discovers
           that
           it
           is
           made
           known
           to
           him
           
             as
             a
             Man
             ,
          
           and
           with
           the
           consent
           of
           the
           penitent
           a
           Priest
           may
           reveal
           what
           he
           heard
           in
           confession
           ;
           and
           in
           other
           cases
           he
           may
           make
           use
           of
           that
           knowledge
           
             as
             a
             man
             ,
          
           without
           particular
           discoverie
           .
           I
           do
           not
           therefore
           wonder
           to
           see
           the
           stout
           and
           plain-hearted
           Defenders
           of
           the
           lawfulness
           of
           this
           practice
           in
           other
           cases
           ,
           to
           express
           so
           much
           astonishment
           at
           the
           nicety
           and
           scrupulosity
           of
           those
           ,
           who
           dispute
           against
           it
           as
           so
           dangerous
           and
           pernicious
           a
           thing
           upon
           other
           occasions
           ,
           when
           they
           think
           it
           so
           pious
           and
           innocent
           in
           this
           .
           For
           ,
           say
           they
           ,
           
             If
             it
             be
             a
             lie
             to
             deny
             what
             a
             man
             knows
             ,
             it
             is
             not
             in
             the
             power
             of
             the
             Church
             or
             of
             God
             himself
             for
          
           
           
             any
             end
             whatsoever
             to
             make
             it
             lawful
             for
             a
             Priest
             to
             deny
             what
             he
             knows
             .
          
           And
           if
           it
           be
           not
           a
           lie
           in
           that
           
             Case
             ,
          
           neither
           is
           it
           in
           any
           other
           .
        
         
           But
           although
           none
           in
           the
           
             Roman
             Church
          
           are
           able
           to
           answer
           that
           argument
           ,
           yet
           I
           must
           do
           some
           of
           
           them
           that
           Justice
           ,
           as
           to
           clear
           them
           from
           the
           owning
           the
           allowance
           of
           this
           practice
           in
           other
           common
           cases
           upon
           the
           same
           ground
           .
           Yet
           I
           fear
           upon
           strict
           enquiry
           we
           shall
           find
           that
           those
           do
           equivocate
           more
           who
           seem
           to
           deny
           it
           ,
           than
           those
           who
           openly
           assert
           it
           .
           For
           ,
           although
           two
           persons
           of
           the
           
             Roman
             Church
          
           seem
           wholly
           to
           reject
           it
           ,
           except
           in
           the
           case
           of
           
             Confession
             ;
          
           yet
           the
           a
           one
           of
           them
           is
           charged
           with
           †
           singularity
           and
           suspicion
           of
           Here
           sie
           ,
           and
           the
           b
           other
           with
           little
           less
           than
           Heresie
           and
           Apostasie
           ;
           and
           their
           proceedings
           with
           him
           shew
           what
           esteem
           they
           had
           of
           him
           .
           c
           But
           most
           of
           their
           other
           Divines
           and
           Casuists
           do
           approve
           it
           in
           case
           of
           
             Testimony
          
           and
           
             accusation
             .
             Soto
          
           
           doth
           allow
           a
           Witness
           being
           examined
           about
           a
           secret
           crime
           to
           say
           ,
           
             he
             doth
             not
             know
             any
             thing
             of
             it
             ,
          
           although
           he
           were
           privy
           to
           it
           :
           and
           for
           this
           he
           quotes
           some
           Divines
           of
           great
           Authority
           before
           him
           ;
           as
           he
           might
           have
           done
           many
           others
           :
           but
           he
           will
           not
           allow
           him
           to
           say
           
             he
             did
             not
             see
             the
             fact
          
           
           
             committed
             ,
             nor
             that
             he
             heard
             nothing
             of
             it
             ,
             because
             ,
          
           saith
           he
           ,
           
             words
             of
             knowledge
             seem
             to
             be
             restrained
             by
             judicial
             proceedings
             to
             that
             which
             a
             man
             is
             bound
             to
             declare
             .
          
           But
           this
           ●ubtilty
           the
           latter
           Casuists
           will
           by
           no
           means
           admit
           of
           ,
           and
           allow
           denying
           the
           fact
           in
           any
           words
           ;
           
           and
           say
           of
           him
           ,
           
             that
             he
             was
             afraid
             where
             no
             fear
             was
             .
          
           They
           therefore
           say
           ,
           It
           is
           enough
           that
           a
           witness
           
           answers
           to
           
             what
             ought
             to
             have
             been
             the
             intention
             of
             the
             Iudge
             ,
             whatever
             his
             actual
             intention
             was
             ;
          
           and
           therefore
           if
           a
           man
           supposes
           the
           Judge
           not
           to
           proceed
           legally
           
           against
           him
           ,
           he
           may
           not
           only
           deny
           the
           fact
           he
           knows
           ,
           but
           swear
           to
           that
           denial
           ,
           provided
           he
           keeps
           this
           in
           his
           mind
           
             that
             he
             denied
             any
             such
             fact
             which
             belonged
             to
             the
             Iudges
             conusance
             ;
             or
             that
             he
             did
             not
             do
             it
             publickly
             ,
          
           *
           and
           in
           this
           case
           ,
           say
           they
           ,
           
             there
             is
             neither
             lie
             ,
             nor
             per
             jury
             .
          
        
         
           Others
           say
           ,
           no
           more
           is
           necessary
           to
           avoid
           a
           lie
           ,
           or
           perjury
           in
           such
           cases
           ,
           but
           only
           to
           understand
           the
           word
           of
           denial
           with
           this
           restriction
           
             so
             as
             to
             be
             bound
             to
             tell
             you
             .
          
           And
           this
           is
           the
           common
           case
           which
           
             Parsons
          
           
           and
           others
           speak
           of
           .
           If
           a
           man
           be
           examined
           upon
           oath
           
             whether
             he
             be
             a
             Priest
             or
             not
             ,
          
           they
           say
           ,
           he
           may
           with
           a
           safe
           conscience
           deny
           it
           with
           that
           poor
           reservation
           in
           his
           mind
           ;
           and
           that
           is
           a
           known
           rule
           in
           this
           case
           among
           them
           
             that
             what
             a
             
             man
             may
             truly
             say
             ,
             he
             may
             truly
             swear
             .
          
           So
           that
           a
           Priest
           may
           
           not
           only
           say
           ,
           but
           swear
           he
           is
           none
           ,
           and
           yet
           by
           this
           admirable
           art
           neither
           tell
           a
           lie
           ,
           nor
           forswear
           himself
           .
        
         
           Some
           of
           later
           times
           being
           made
           sensible
           of
           the
           pernicious
           consequences
           of
           the
           imputation
           of
           such
           doctrines
           and
           practices
           to
           their
           Church
           have
           endeavoured
           to
           qualifie
           and
           restrain
           the
           
             Abuse
          
           of
           them
           .
           But
           upon
           due
           examination
           we
           shall
           find
           this
           to
           be
           only
           a
           greater
           art
           to
           avoid
           the
           
             odium
          
           of
           these
           things
           and
           a
           design
           to
           deceive
           us
           with
           the
           greater
           fineness
           .
           For
           they
           allow
           the
           same
           words
           to
           be
           said
           either
           in
           
             oaths
          
           or
           
             Testimonies
             ,
          
           i.
           e.
           a
           plain
           denial
           of
           what
           they
           know
           to
           be
           true
           ,
           but
           only
           differ
           from
           the
           other
           as
           to
           the
           way
           of
           excusing
           such
           a
           denial
           from
           being
           a
           lie
           :
           which
           say
           they
           ,
           
             depends
             on
             the
             circumstances
             of
             denying
             ,
             and
             not
             upon
             the
             reservation
             of
             the
             mind
             .
          
           So
           
             Malderus
          
           himself
           grants
           ,
           that
           a
           guilty
           person
           being
           examined
           upon
           
           a
           capital
           Offence
           ,
           may
           deny
           the
           fact
           with
           this
           reservation
           ,
           
             so
             as
             to
             be
             bound
             to
             tell
             it
             ;
          
           but
           then
           he
           saith
           ,
           
             the
             circumstances
             give
             that
             sense
             and
             not
             the
             reservation
             in
             his
             mind
             .
          
           But
           saith
           
             Emonerius
          
           (
           or
           rather
           a
           famous
           
             Iesuite
          
           under
           that
           name
           )
           
             these
             circumstances
          
           
           
             only
             limit
             the
             words
             to
             such
             a
             sense
             which
             they
             
             cannot
             otherwise
             bear
             ,
             because
             in
             such
             circumstances
             a
             man
             is
             not
             bound
             to
             declare
             what
             he
             knows
             ,
             therefore
             ,
          
           saith
           he
           ,
           
             whereever
             there
             is
             a
             reasonable
             cause
             of
             concealing
             what
             a
             man
             knows
             ,
             such
             mental
             reservations
             are
             to
             be
             understood
             ,
          
           and
           so
           there
           is
           the
           same
           liberty
           allowed
           in
           practice
           .
        
         
           Among
           the
           late
           Casuists
           none
           hath
           seemed
           to
           have
           written
           with
           more
           pomp
           and
           vanity
           against
           
             mental
             Restrictions
          
           than
           
             Caramuel
             ;
          
           yet
           he
           not
           only
           allows
           a
           
             Confessour
          
           to
           deny
           upon
           
             oath
          
           what
           he
           
           heard
           in
           
             Confession
             ;
          
           but
           in
           case
           of
           
             secret
             Murder
          
           that
           a
           man
           may
           with
           a
           good
           conscience
           deny
           the
           Fact
           ,
           though
           the
           Judge
           be
           competent
           and
           proceed
           according
           to
           due
           form
           of
           Law.
           What
           way
           can
           this
           be
           excused
           from
           a
           lye
           ,
           since
           he
           saith
           ,
           
             a
             mental
             reservation
             will
             not
             do
             it
             ?
          
           He
           hath
           a
           fetch
           beyond
           this
           .
           
             A
             Iudge
             is
             only
             to
             proceed
             upon
             evidence
             ;
             if
             there
             be
             no
             sufficient
             evidence
             against
             him
             ,
             he
             may
             persist
             in
             denying
             it
             ,
             because
             it
             cannot
             be
             fully
             proved
             ,
             and
             therefore
             his
             denyal
             ,
          
           saith
           he
           ,
           
             is
             of
             such
             a
             fact
             which
             he
             can
             proceed
             upon
             ,
             and
             what
             cannot
             be
             proved
             is
             none
             in
             Law.
          
           These
           are
           the
           shifts
           of
           those
           who
           seem
           
           most
           to
           oppose
           the
           
             Iesuitical
          
           art
           of
           
             Equivocation
             ;
          
           and
           inveigh
           bitterly
           against
           it
           ,
           as
           a
           thing
           wholly
           repugnant
           to
           the
           Truth
           of
           our
           words
           and
           the
           sincerity
           of
           our
           minds
           ,
           and
           that
           Candour
           and
           Simplicity
           
           which
           ought
           to
           be
           in
           Christians
           .
        
         
           But
           in
           my
           apprehension
           they
           had
           altogether
           as
           good
           take
           up
           with
           the
           dull
           way
           of
           lying
           ,
           or
           with
           the
           common
           artifice
           of
           equivocation
           and
           mental
           reservation
           ,
           as
           make
           use
           of
           such
           refinings
           as
           these
           .
        
         
           But
           however
           ,
           we
           gain
           this
           considerable
           advantage
           by
           them
           ,
           that
           they
           do
           assure
           us
           ,
           that
           mental
           reservations
           are
           so
           far
           from
           excusing
           the
           words
           
           spoken
           from
           being
           a
           lye
           ,
           that
           they
           contain
           
             a
             premeditated
             lye
             ;
             and
             so
             the
             sin
             is
             the
             more
             aggravated
             by
             them
             ;
          
           that
           all
           such
           propositions
           are
           in
           themselves
           false
           ,
           and
           designed
           only
           to
           deceive
           others
           ,
           
           and
           so
           all
           the
           effect
           and
           consequence
           of
           lying
           follow
           them
           ;
           that
           there
           is
           nothing
           so
           false
           but
           may
           be
           made
           true
           ,
           nothing
           so
           true
           but
           may
           be
           made
           false
           by
           this
           means
           .
           
             Caramuel
          
           gives
           a
           remarkable
           instance
           of
           this
           kind
           in
           some
           of
           the
           Articles
           of
           the
           
             Creed
             ;
          
           for
           by
           this
           way
           of
           
             mental
             reservation
          
           a
           man
           might
           truly
           say
           ,
           
             Christ
             was
             not
             born
             ,
          
           understanding
           it
           secretly
           ,
           
             at
             Constantinople
             .
             He
             did
             not
             suffer
             ,
          
           viz.
           
             at
          
           Paris
           .
           
             He
             was
             not
             buried
             ,
          
           viz.
           
             in
          
           Persia.
           
             He
             did
             not
             rise
             again
             ,
          
           viz.
           
             in
          
           Japan
           .
           
             Nor
             ascended
             into
             Heaven
             ,
             viz.
          
           from
           
             America
             :
          
           so
           that
           by
           this
           blessed
           Art
           ,
           the
           most
           abominable
           Heresies
           may
           be
           true
           doctrine
           ;
           and
           the
           most
           cursed
           lyes
           prove
           precious
           Truths
           .
        
         
           Besides
           ,
           they
           confess
           that
           
             it
             takes
             away
             all
             confidence
             in
             mens
             words
             ,
             and
             destroys
             all
             sincerity
             of
             conversation
             ,
             
             and
             the
             very
             inclination
             to
             speak
             Truth
             :
          
           For
           as
           
           
             Malderus
          
           well
           observes
           ,
           
             there
             is
             no
             reason
             men
             should
             not
             have
             the
             same
             liberty
             in
             private
             conversation
             which
             is
             allowed
             them
             before
             an
             incompetent
             Iudge
             :
          
           and
           some
           
             Iesuites
          
           themselves
           grant
           ,
           
             that
             if
             the
             common
             use
             of
             it
             be
             allowed
             ,
             there
             can
             be
             no
             security
             as
             to
             mens
             words
             ,
             there
             being
             nothing
             so
             false
             but
             it
             may
             be
             made
             true
             in
             this
             way
             .
          
           And
           no
           man
           can
           be
           charged
           with
           a
           lye
           till
           they
           know
           his
           heart
           ;
           nor
           the
           
             Devil
          
           himself
           in
           all
           his
           
             lying
             Oracles
             ;
          
           who
           surely
           had
           wit
           enough
           to
           make
           some
           secret
           reservation
           ;
           and
           a
           very
           little
           will
           serve
           for
           that
           according
           to
           
             Suarez
             ,
          
           who
           saith
           ,
           
           
             it
             is
             enough
             in
             the
             general
             ,
             that
             a
             man
             intend
             to
             affirm
             or
             deny
             in
             some
             true
             sense
             ;
          
           although
           he
           know
           not
           what
           .
        
         
           Since
           from
           their
           own
           Authors
           ,
           we
           thus
           far
           understand
           the
           mischievous
           consequence
           of
           these
           practices
           ,
           it
           will
           not
           be
           amiss
           to
           set
           down
           briefly
           the
           
             cases
             ,
          
           wherein
           they
           are
           commonly
           allowed
           .
        
         
           1.
           
           In
           general
           ,
           
             Whereever
             there
             is
             a
             just
             and
             reasonable
             Cause
             for
             concealing
             of
             Truth
             .
          
           For
           that
           is
           the
           most
           general
           rule
           they
           give
           in
           this
           case
           ;
           where
           a
           man
           
           is
           not
           bound
           to
           speak
           his
           whole
           mind
           ,
           he
           may
           utter
           one
           half
           ,
           and
           reserve
           the
           other
           half
           of
           one
           entire
           proposition
           .
           Now
           
             a
             just
             and
             reasonable
             Cause
          
           with
           them
           is
           
             declining
             of
             danger
             ,
             or
             obtaining
             any
             advantage
             to
             themselves
             either
             as
             to
             body
             ,
             honour
             ,
             or
             estate
             .
          
           In
           all
           such
           cases
           ,
           they
           allow
           
             that
             a
             man
             may
             speak
             
             what
             is
             simply
             false
             and
             swear
             to
             it
             too
             ,
             provided
             that
             he
          
           
           
             hold
             something
             in
             his
             mind
             which
             makes
             it
             true
             .
          
           But
           if
           a
           man
           happen
           to
           do
           it
           without
           
             just
             cause
             ,
          
           what
           then
           ?
           doth
           he
           lye
           ?
           doth
           he
           forswear
           himself
           ?
           by
           no
           means
           .
           
             But
             he
             is
             guilty
             of
             Indiscretion
             :
          
           and
           is
           that
           all
           ?
           then
           they
           tell
           him
           for
           his
           comfort
           ,
           
             that
             an
             oath
             that
             wants
             only
             discretion
             is
             no
             mortal
             sin
             .
          
        
         
           2.
           
           If
           a
           man
           be
           barred
           the
           use
           of
           
             Equivocation
             ,
          
           or
           
             mental
             reservation
             ,
          
           that
           doth
           not
           hinder
           the
           using
           it
           ,
           even
           in
           renouncing
           
             equivocation
             .
          
           Even
           
             Soto
          
           himself
           saith
           ,
           
             that
             if
             a
             Magistrate
             requires
             from
             a
             person
             to
             speak
          
           
           
             simply
             all
             he
             knows
             of
             such
             a
             matter
             ;
             i.
             e.
          
           without
           any
           reservation
           ;
           
             a
             man
             may
             still
             answer
             he
             knows
             nothing
             of
             it
             ;
             i.
             e.
          
           with
           this
           reservation
           ,
           
             to
             tell
             him
             .
             But
             what
             if
             in
             particular
             ,
          
           saith
           he
           ,
           
             he
             asks
             about
             a
             secret
             Murder
             ;
             whether
          
           Peter
           
             killed
          
           John
           ,
           
             which
             he
             alone
             saw
             ,
             doth
             it
             not
             seem
             to
             be
             a
             lye
             for
             him
             to
             say
             ,
             he
             knows
             nothing
             of
             it
             ?
          
           No
           ,
           saith
           he
           ;
           
             for
             still
             the
             meaning
             is
             ,
             so
             as
             he
             is
             bound
             to
             tell
             .
          
           F.
           
             Parson
          
           speaks
           home
           to
           this
           point
           ;
           
             Suppose
             ,
          
           
           saith
           he
           ,
           
             a
             Iudge
             asks
             a
             man
             whether
             he
             doth
             equivocate
             or
             not
             ?
             He
             may
             answer
             ,
             Not
             ,
             but
             with
             another
             equivocation
             .
             But
             if
             he
             still
             suspects
             he
             equivocates
             ,
             what
             then
             is
             to
             be
             done
             ?
             he
             may
             deny
             it
             with
             another
             equivocation
             ;
             and
             so
             ,
          
           toties
           quoties
           ,
           
             as
             often
             as
             he
             asks
             ,
             the
             
             other
             may
             deny
             and
             still
             with
             a
             farther
             equivocation
             .
             Suppose
             a
             Priest
             ,
          
           saith
           
             Iacob
             .
             à
             Graffiis
             ,
             be
             asked
             a
             thing
             he
             heard
             in
             confession
             ,
             may
             he
             deny
             that
             he
             knew
             it
             ?
             Yes
             ,
          
           saith
           he
           ,
           
             and
             swear
             it
             too
             ;
             because
             he
             knew
             it
             not
             as
             man.
          
           
           
             But
             suppose
             he
             be
             asked
             whether
             he
             knew
             it
             not
             as
             man
             ,
             but
             as
             God
             ?
             He
             may
             deny
             it
             still
             ,
             with
             another
             equivocation
             ,
          
           i.
           e.
           
             not
             as
             God
             himself
             ,
             but
             as
             his
             Minister
             .
             What
             if
             a
             Iudge
             ,
          
           saith
           
             Bonacina
             ,
             be
             so
             unreasonable
             to
             bar
             all
             equivocation
             ?
             yet
             the
             respondent
             may
             equivocate
             still
             .
          
           And
           he
           cites
           several
           others
           of
           theirs
           who
           defended
           this
           practice
           ;
           and
           therefore
           
             Barns
          
           saith
           ,
           
             it
             is
             so
             slippery
             a
             thing
             ,
             that
             the
             faster
             you
             think
             to
             hold
             it
             ,
             the
             sooner
             it
             gets
             from
             you
             .
          
        
         
           3.
           
           If
           a
           man
           be
           charged
           with
           a
           
             secret
             crime
             ,
          
           which
           cannot
           be
           sufficiently
           proved
           by
           Testimonies
           beyond
           all
           exception
           ,
           he
           may
           safely
           deny
           it
           ,
           though
           he
           were
           guilty
           of
           it
           .
           
             If
             a
             man
             ,
          
           saith
           
             Lessius
             ,
             can
             make
             any
             exception
             against
             the
             Witnesses
             ,
             or
             shew
          
           
           
             that
             it
             was
             a
             report
             spread
             abroad
             by
             men
             ,
             that
             bore
             ill
             will
             to
             him
             ,
             or
             that
             there
             was
             some
             mistake
             in
             it
             ,
             he
             is
             not
             bound
             to
             confess
             the
             truth
             ,
             and
             consequently
             he
             may
             deny
             it
             with
             a
             reservation
             .
          
           Nay
           ,
           
             as
             long
             as
             the
             thing
             is
             so
             secret
             ,
             that
             a
             man
             may
             probably
             defend
             himself
             ,
             and
             hope
             to
             escape
             ,
             he
             may
             persist
             in
             denying
             the
             fact
             ;
             although
             the
             Iudge
             do
             proceed
             according
             to
             due
             Form
             of
             Law
             ,
          
           saith
           the
           same
           
             Lessius
             .
             It
             is
             no
             mortal
             sin
             to
             deny
             it
             ,
          
           saith
           
           
             Filliucius
             .
          
           Not
           ,
           though
           
             others
             be
             like
             to
             suffer
             for
             it
             ,
          
           
           saith
           
             Em.
             Sà
             ;
             especially
             if
             the
             punishment
             be
             capital
             ,
          
           saith
           
             Filliucius
          
           and
           others
           in
           him
           .
           But
           if
           a
           man
           doth
           
             suspect
          
           whether
           the
           Judge
           doth
           proceed
           according
           to
           
             due
             form
             of
             Law
             ,
          
           which
           depends
           upon
           his
           opinion
           of
           the
           proofs
           and
           Witnesses
           brought
           against
           him
           ,
           they
           make
           no
           question
           then
           ,
           but
           he
           may
           deny
           the
           fact
           by
           help
           of
           an
           easie
           reservation
           in
           his
           mind
           .
        
         
           4.
           
           If
           a
           man
           hath
           denyed
           the
           
             Fact
          
           when
           he
           was
           bound
           to
           confess
           it
           in
           Court
           ,
           according
           to
           their
           rules
           ,
           yet
           they
           will
           not
           allow
           that
           he
           is
           bound
           to
           confess
           it
           before
           execution
           .
           Because
           saith
           
             Navarr
             ,
             confession
             to
             a
             Priest
             and
             absolution
             by
             him
             is
          
           
           
             sufficient
             for
             salvation
             .
             His
             Confessour
             ought
             not
             to
             put
             him
             upon
             it
             ,
          
           saith
           
             Diana
             .
             Not
             unless
             it
             be
             clearer
             than
             Noon-day
             that
             the
             Law
             compels
             them
             to
             it
             ,
          
           say
           others
           ;
           
             i.
             e.
          
           that
           they
           have
           no
           kind
           of
           exceptions
           again
           the
           judicial
           proceedings
           .
           Some
           thought
           they
           ought
           then
           to
           do
           it
           for
           the
           reputation
           of
           the
           Judges
           who
           otherwise
           might
           suffer
           in
           the
           esteem
           of
           the
           People
           as
           condemning
           innocent
           persons
           ;
           but
           this
           is
           over-ruled
           by
           the
           generality
           of
           the
           later
           Casuists
           ,
           because
           the
           presumption
           is
           alwayes
           on
           the
           side
           of
           the
           Judges
           ,
           when
           they
           proceed
           according
           to
           Law.
           But
           one
           of
           the
           latest
           
             Casuists
          
           hath
           given
           
           an
           excellent
           Reason
           against
           *
           
             publick
             Confession
             ,
             because
             
             they
             are
             accounted
             Cowards
             and
             Fools
             that
             make
             it
             .
          
        
         
           5.
           
           Where
           the
           Judge
           is
           supposed
           
             incompetent
             ,
          
           they
           make
           no
           question
           of
           the
           use
           of
           
             Equivocation
          
           and
           
             mental
             reservation
          
           in
           denying
           the
           crimes
           they
           are
           guilty
           of
           .
           An
           
             incompetent
             Iudge
          
           is
           one
           that
           wants
           lawful
           jurisdiction
           over
           the
           person
           ;
           as
           if
           a
           
             Lay-man
          
           pretend
           to
           judge
           one
           in
           
             Orders
          
           according
           to
           their
           doctrine
           of
           exemption
           ;
           or
           if
           a
           
             Heretick
          
           or
           
             excommunicated
             person
          
           take
           upon
           him
           to
           judge
           good
           Catholicks
           .
        
         
           And
           thus
           they
           look
           on
           all
           our
           
             Iudges
          
           as
           
             incompetent
             ;
          
           of
           which
           ,
           besides
           the
           general
           charge
           of
           
             Heresie
             ,
          
           we
           have
           this
           particular
           evidence
           .
           When
           the
           unquietness
           of
           the
           
             Iesuites
          
           gave
           just
           occasion
           to
           those
           severe
           Laws
           which
           were
           made
           after
           the
           
             Bull
          
           of
           
             Pius
          
           5.
           several
           cases
           were
           proposed
           at
           
           
             Rome
          
           for
           
             Resolution
          
           in
           order
           to
           the
           better
           conduct
           of
           their
           affairs
           here
           ;
           and
           among
           the
           rest
           this
           ,
           
             Suppose
             an
             oath
             be
             required
             in
             an
             Heretical
             Court
             before
             incompetent
             Iudges
          
           (
           quales
           sunt
           omnes
           nunc
           in
           Anglia
           ,
           
             as
             all
             are
             now
             in
          
           England
           )
           
             how
             far
             doth
             such
             an
             oath
             bind
             ?
          
           The
           Answer
           is
           ,
           
             no
             farther
             than
             the
             Person
             that
             swears
             did
             intend
             it
             should
             :
             and
             he
             may
             either
             refuse
             the
             oath
             ,
          
           or
           he
           may
           
             Sophisticè
             ju●
             are
             &
             Sophisticè
             respondre
             :
             he
             may
             swear
             and
             answer
             with
             
             juggling
             and
             equivocation
             :
             and
             he
             that
             discovers
             any
             by
             vertue
             of
             his
             oath
             commits
             a
             double
             sin
             .
          
           And
           in
           the
           
             Answers
          
           approved
           by
           Pius
           5.
           
             our
             Iudges
             are
             declared
             incompetent
             ;
             and
             our
             Courts
             of
             Iudicature
             unlawful
             Courts
             ;
             and
             therefore
             no
             man
             by
             his
             oath
             is
             bound
             to
             conf●ss
             any
             thing
             to
             the
             prejudice
             of
             the
             Catholick
             Cause
             ;
             nor
             to
             answer
             according
             to
             the
             intention
             of
             the
             Iudge
             ,
             but
             in
             some
             true
             sense
             of
             his
             own
             .
          
        
         
           So
           that
           we
           not
           only
           see
           the
           doctrine
           and
           practice
           of
           equivocation
           approved
           by
           the
           
             Holy
             Sec
             ,
          
           but
           all
           
             legal
             Authority
          
           among
           us
           utterly
           rejected
           as
           having
           no
           
             jurisdiction
          
           over
           them
           .
           And
           all
           who
           allow
           this
           practice
           do
           thereby
           discover
           that
           what
           they
           call
           
             Heresie
          
           doth
           take
           away
           the
           civil
           
             Rights
             and
             Properties
             of
             men
             .
          
           For
           if
           
             Heresie
          
           makes
           out
           
             Iudges
             incompetent
             ,
          
           by
           necessary
           consequence
           it
           must
           deprive
           the
           
             King
          
           of
           the
           
             right
          
           to
           his
           
             Throne
             ,
          
           it
           must
           take
           away
           all
           the
           
             obligation
          
           of
           our
           
             Laws
             ,
          
           and
           the
           title
           every
           man
           hath
           to
           his
           estate
           .
           Such
           pernicious
           consequences
           do
           follow
           the
           
             wisdom
             of
             the
             Serpent
             ,
          
           where
           it
           is
           not
           joyned
           with
           the
           
             innocence
             and
             simplicity
             of
             the
             Dove
             :
          
           and
           not
           only
           
             pernicious
          
           to
           
             Government
             ,
          
           but
           to
           
             themselves
          
           too
           when
           these
           arts
           are
           understood
           and
           discovered
           ;
           for
           what
           security
           can
           there
           be
           from
           the
           most
           solemn
           oaths
           ,
           the
           most
           deep
           and
           serious
           protestations
           of
           those
           persons
           who
           at
           the
           same
           time
           believe
           that
           none
           of
           these
           things
           do
           bind
           them
           ,
           but
           by
           some
           secret
           reserve
           they
           may
           turn
           the
           sense
           quite
           another
           way
           
           than
           we
           imagined
           ,
           and
           when
           they
           pretend
           the
           greatest
           
             simplicity
          
           and
           seem
           to
           renounce
           all
           
             equivocation
             ,
          
           may
           then
           
             equivocate
          
           the
           most
           of
           all
           ?
           If
           men
           had
           invented
           ways
           to
           fill
           the
           world
           with
           perpetual
           jealousies
           and
           suspicions
           of
           their
           practices
           and
           intentions
           ,
           they
           could
           never
           have
           thought
           of
           any
           more
           effectual
           than
           these
           two
           ,
           that
           
             Heresie
             ,
          
           or
           differing
           in
           opinion
           from
           them
           ,
           deprives
           them
           of
           their
           civil
           rights
           ,
           and
           that
           they
           may
           deny
           what
           is
           true
           ,
           and
           swear
           to
           what
           is
           false
           ,
           and
           promise
           what
           they
           never
           mean
           to
           perform
           by
           vertue
           of
           some
           secret
           reservation
           in
           their
           minds
           .
           How
           can
           they
           live
           as
           fellow-subjects
           with
           others
           who
           do
           not
           own
           the
           same
           Authority
           ,
           the
           same
           Laws
           ,
           the
           same
           Magistrates
           ,
           who
           look
           on
           all
           
             Hereticks
          
           in
           a
           
             State
          
           of
           
             Usurpation
             ,
          
           and
           all
           judicial
           proceedings
           against
           them
           as
           meer
           force
           and
           violence
           ,
           and
           parallel
           the
           case
           of
           answering
           in
           our
           
             Courts
          
           with
           that
           of
           
             oaths
          
           and
           
             promises
          
           to
           
             Thieves
          
           and
           
             Robbers
             ?
          
           for
           upon
           these
           grounds
           all
           the
           bonds
           of
           Society
           
           are
           dissolved
           where
           what
           they
           call
           
             Heresie
          
           prevails
           ;
           and
           no
           obligation
           can
           lie
           upon
           them
           by
           vertue
           of
           any
           
             Laws
             ,
          
           or
           oaths
           ,
           or
           promises
           .
           I
           do
           not
           say
           that
           particular
           persons
           may
           not
           ,
           upon
           common
           principles
           of
           honesty
           ,
           make
           conscience
           of
           these
           things
           :
           but
           I
           speak
           of
           what
           follows
           from
           these
           allowed
           principles
           and
           practices
           among
           them
           ,
           and
           what
           may
           be
           justly
           expected
           by
           vertue
           of
           them
           .
           How
           can
           we
           be
           sure
           that
           any
           man
           means
           what
           
           he
           saith
           ,
           when
           he
           holds
           it
           lawful
           to
           reserve
           a
           meaning
           quite
           different
           from
           his
           words
           ?
           What
           can
           oaths
           signifie
           to
           the
           satisfaction
           of
           others
           ;
           when
           it
           is
           impossible
           to
           understand
           in
           what
           sense
           they
           swear
           ?
           and
           when
           they
           pretend
           the
           greatest
           simplicity
           in
           renouncing
           all
           arts
           ,
           may
           then
           by
           allowance
           of
           their
           
             Casuists
          
           use
           them
           the
           most
           of
           all
           ?
           But
           can
           men
           upon
           sober
           reflections
           think
           it
           any
           
           part
           of
           
             true
             Wisdom
          
           to
           lose
           all
           the
           force
           of
           their
           
             oaths
          
           and
           
             promises
          
           with
           those
           among
           whom
           they
           live
           ?
           Will
           they
           never
           stand
           in
           need
           of
           being
           believed
           or
           trusted
           ?
           And
           then
           ,
           if
           they
           desire
           it
           never
           so
           much
           ,
           how
           can
           they
           recover
           any
           credit
           with
           out
           plain
           disowning
           all
           such
           principles
           ,
           and
           in
           such
           a
           way
           if
           such
           can
           be
           found
           out
           ,
           which
           is
           uncapable
           of
           any
           mental
           reservation
           .
           Such
           kind
           of
           Artifices
           can
           only
           serve
           for
           a
           time
           ,
           but
           when
           once
           they
           are
           throughly
           understood
           ,
           they
           fall
           heavily
           upon
           those
           that
           use
           them
           .
           For
           although
           frost
           and
           fraud
           may
           hold
           for
           a
           while
           ,
           yet
           according
           to
           the
           true
           saying
           ,
           they
           both
           have
           dirty
           ends
           .
           The
           summ
           of
           what
           I
           have
           to
           say
           is
           this
           ,
           That
           however
           
             Simplicity
          
           and
           
             sincerity
          
           of
           
             conversation
          
           may
           in
           some
           particular
           circumstances
           expose
           men
           to
           greater
           danger
           and
           difficulties
           than
           fraud
           and
           deceit
           may
           do
           ;
           yet
           upon
           the
           whole
           matter
           considering
           the
           consequences
           of
           both
           ,
           it
           will
           be
           found
           much
           greater
           
             Wisdom
          
           always
           to
           preserve
           the
           
             innocency
          
           of
           the
           
             Dove
             ,
          
           than
           to
           use
           the
           greatest
           
             subtilty
          
           of
           the
           
             Serpent
          
           without
           
           it
           .
           Which
           although
           it
           may
           seem
           to
           take
           off
           from
           the
           
             fineness
          
           of
           the
           
             Serpents
             Wisdom
             ,
          
           yet
           it
           adds
           very
           much
           to
           the
           
             safety
          
           and
           
             soundness
          
           of
           it
           .
        
         
           III.
           Prudent
           simplicity
           lies
           in
           the
           practice
           of
           
             Meekness
          
           and
           
             Patience
             .
          
           The
           
             Serpent
          
           doth
           not
           imploy
           its
           subtilty
           only
           in
           defending
           it self
           and
           avoiding
           dangers
           ,
           but
           in
           watching
           its
           opportunity
           to
           do
           mischief
           ,
           *
           being
           both
           revengeful
           and
           insidious
           :
           therefore
           we
           read
           of
           
             the
             Adder
             in
             the
             path
          
           that
           lies
           undiscerned
           in
           the
           sands
           ,
           
             that
             biteth
             the
             horse-heels
             so
             that
             the
             rider
             shall
             fall
             backward
             .
          
           It
           doth
           mischief
           secretly
           ,
           spitefully
           and
           artificially
           ,
           by
           fit
           means
           and
           instruments
           .
           But
           Christ
           would
           have
           his
           Disciples
           to
           be
           
             Wise
             to
             that
             which
             is
             good
             ,
             but
             simple
             or
             harmless
             concerning
             evil
             ;
          
           so
           S.
           
             Paul
          
           explains
           these
           words
           of
           
           our
           Saviour
           ,
           
             Be
             ye
             wise
             as
             Serpents
             and
             harmless
             as
             Doves
             .
          
           Which
           although
           they
           want
           no
           
             Gall
             ,
          
           yet
           do
           not
           shew
           that
           they
           have
           any
           ,
           whatsoever
           usage
           they
           meet
           with
           .
           Christ
           foretels
           his
           Disciples
           the
           injuries
           and
           reproaches
           they
           were
           like
           to
           suffer
           under
           ,
           that
           their
           condition
           was
           like
           to
           be
           no
           better
           than
           that
           of
           
             sheep
             in
             the
             midst
             of
             Wolves
             ;
          
           notwithstanding
           he
           would
           not
           suffer
           them
           to
           be
           furious
           as
           wild
           beasts
           ,
           or
           cruel
           and
           rapacious
           as
           the
           Birds
           of
           prey
           ;
           but
           in
           gentleness
           and
           meekness
           and
           patience
           to
           be
           as
           
             harmless
             as
             Doves
             .
          
           Not
           ,
           as
           though
           Christianity
           did
           forbid
           men
           the
           just
           and
           lawful
           ways
           of
           preserving
           themselves
           ,
           but
           it
           takes
           away
           
           all
           malice
           and
           hatred
           and
           revenge
           and
           cruelty
           out
           of
           mens
           minds
           ;
           it
           softens
           and
           sweetens
           and
           calms
           the
           tempers
           of
           men
           ,
           and
           fills
           them
           with
           Kindness
           
           and
           Good
           Will
           even
           to
           their
           enemies
           ,
           
             not
             being
             overcome
             with
             evil
             ,
             but
             overcoming
             evil
             with
             Good.
          
           Never
           
           any
           Religion
           in
           the
           world
           was
           such
           an
           enemy
           to
           all
           kind
           of
           Malice
           ,
           Revenge
           and
           Cruelty
           as
           the
           Christian
           ;
           that
           which
           we
           call
           
             good
             nature
          
           seems
           to
           come
           very
           near
           that
           Divine
           grace
           which
           S.
           
             Paul
          
           calls
           
             Charity
             ,
          
           and
           doth
           so
           admirably
           describe
           and
           so
           highly
           extol
           above
           miraculous
           gifts
           and
           some
           of
           the
           greatest
           graces
           .
           
             Charity
             suffereth
             long
          
           
           
             and
             is
             kind
             ;
             charity
             envieth
             not
             ;
             charity
             vaunteth
             not
             it self
             ;
             is
             not
             puffed
             up
             ;
             doth
             not
             behave
             it self
             unseemly
             ;
             seeketh
             not
             her
             own
             ;
             is
             not
             easily
             provoked
             ;
             thinketh
             no
             evil
             ;
             rejoyceth
             not
             in
             iniquity
             but
             rejoyceth
             in
             the
             truth
             ;
             beareth
             all
             things
             ,
             believeth
             all
             things
             :
             hopeth
             all
             things
             ,
             endureth
             all
             things
             ,
          
           i.
           e.
           in
           short
           ,
           it
           hopes
           ,
           believes
           ,
           and
           does
           the
           greatest
           good
           ;
           it
           modestly
           bears
           and
           heartily
           forgives
           the
           greatest
           evil
           .
           And
           herein
           consists
           that
           
             Dove-like
             temper
             ,
          
           which
           Christ
           would
           have
           his
           disciples
           remarkable
           for
           .
           Which
           however
           it
           may
           be
           despised
           and
           scorned
           by
           furious
           and
           self-willed
           men
           ,
           yet
           upon
           consideration
           it
           will
           be
           found
           a
           great
           part
           of
           the
           
             Wisdom
          
           of
           
             living
             .
          
           Revenge
           is
           the
           pleasure
           only
           of
           weak
           and
           disorderly
           minds
           :
           for
           what
           real
           satisfaction
           can
           anothers
           loss
           or
           pain
           give
           to
           any
           considering
           man
           ?
           The
           only
           pretence
           or
           colour
           for
           it
           is
           the
           preventing
           
           more
           mischief
           coming
           on
           ones
           self
           ;
           and
           yet
           every
           act
           of
           revenge
           is
           a
           fresh
           provocation
           ;
           so
           that
           either
           quarrels
           must
           continue
           without
           end
           ,
           or
           some
           body
           must
           think
           it
           their
           Wisdom
           to
           forgive
           at
           last
           .
           And
           if
           so
           ,
           I
           appeal
           to
           any
           mans
           understanding
           whether
           it
           were
           not
           greater
           Wisdom
           to
           have
           prevented
           at
           first
           all
           the
           vexation
           and
           disquiet
           ,
           besides
           other
           inconveniences
           ,
           which
           must
           needs
           follow
           a
           continued
           quarrel
           .
           If
           any
           thing
           tend
           to
           make
           a
           mans
           life
           easie
           and
           pleasant
           to
           himself
           and
           others
           ,
           it
           is
           innocency
           and
           gentleness
           ,
           and
           patience
           ,
           and
           doing
           good
           and
           vertuous
           things
           ,
           whatever
           the
           world
           thinks
           of
           them
           .
        
         
           And
           this
           was
           it
           which
           recommended
           the
           
             Christian
             Religion
          
           to
           the
           World
           ,
           that
           its
           great
           business
           and
           design
           was
           ,
           to
           perswade
           the
           
             disobedient
             to
             the
             Wisdom
          
           
           
             of
             the
             just
             ;
             by
             laying
             aside
             all
             malice
             ,
             and
             all
             guile
             ,
             and
             bypocrisies
             ,
             and
             all
             evil
             speakings
             ;
             not
             rendering
             evil
             for
             evil
             ,
          
           
           
             or
             railing
             for
             railing
             ;
             and
             if
             when
             they
             did
             will
             they
             suffered
             for
             it
             ,
             by
             taking
             it
             patiently
             ;
             following
          
           therein
           
             the
          
           
           
             example
             of
             Christ
             himself
             ,
             who
             did
             no
             sin
             neither
             was
             guile
             found
             in
             his
             mouth
             ;
             who
             when
             he
             was
             reviled
             ,
             reviled
             not
             again
             ;
             when
             he
             suffered
             ,
             he
             threatned
             not
             ,
             but
             committed
             himself
             to
             him
             that
             judged
             righteously
             .
          
           These
           are
           the
           instructions
           of
           
             S.
             Peter
             ,
          
           to
           the
           primitive
           
             Christians
             ,
          
           and
           the
           ways
           he
           judged
           most
           effectual
           to
           promote
           the
           honour
           of
           their
           Religion
           ,
           among
           those
           who
           were
           most
           apt
           to
           think
           and
           speak
           evil
           of
           it
           .
           
           And
           because
           that
           was
           a
           very
           corrupt
           and
           a
           busie
           and
           factious
           age
           ,
           especially
           in
           those
           Cities
           where
           the
           
             Iews
          
           and
           
             Gentiles
          
           inhabited
           together
           ,
           therefore
           he
           adviseth
           the
           
             Christians
          
           not
           only
           to
           
             purity
          
           and
           
             innocency
             ,
          
           but
           to
           a
           
             quiet
             submission
             to
             Authority
             ,
          
           and
           however
           the
           
             Iews
          
           looked
           on
           
             Heathen
             Government
          
           as
           
           a
           
             meer
             appointment
             of
             men
             ;
          
           yet
           he
           commands
           them
           
             to
             submit
             to
             every
             ordinance
             of
             man
             for
             the
             Lords
             sake
             ,
             whether
             it
             was
             the
             Imperial
             ,
          
           the
           
             Proconsidar
             ,
             or
             the
             Praetorian
             power
             ,
          
           
           not
           considering
           so
           much
           the
           
             Persons
          
           imploy'd
           as
           the
           design
           of
           the
           
             Institution
             ,
          
           which
           was
           
             for
             the
             punishment
             of
             evil-doers
             ,
             and
             for
             the
             praise
             of
             them
          
           
           
             that
             do
             well
             .
             For
             so
             is
             the
             Will
             of
             God
             ,
             that
             with
             this
             sort
             of
             well-doing
             ye
             may
             put
             to
             silence
             the
             ignorance
             of
             foolish
          
           
           
             men
             ,
          
           who
           are
           apt
           to
           quarrel
           with
           Religion
           ,
           especially
           when
           it
           appears
           new
           ,
           as
           that
           which
           gives
           occasion
           to
           many
           disturbances
           of
           the
           Civil
           Government
           .
           And
           that
           there
           might
           be
           no
           colour
           for
           any
           such
           cavil
           against
           
             Christianity
             ,
          
           no
           Religion
           that
           ever
           was
           ,
           did
           so
           much
           inforce
           the
           duty
           of
           obedience
           as
           
             Christ
          
           and
           his
           
             Apostles
          
           did
           ,
           and
           that
           upon
           the
           greatest
           and
           most
           weighty
           considerations
           ,
           
             for
             conscience
             sake
             ,
             for
             the
             Lords
             sake
             ,
          
           for
           
           their
           Religions
           sake
           .
           For
           consider
           I
           pray
           ,
           if
           the
           Doctrine
           of
           Christ
           had
           given
           encouragement
           to
           faction
           and
           rebellion
           under
           pretence
           of
           it
           ,
           if
           S.
           
             Peter
          
           himself
           had
           taken
           upon
           him
           to
           dispose
           of
           Crowns
           and
           Scepters
           ,
           or
           had
           
             absolved
             Christians
             from
             their
             Allegiance
             ,
          
           even
           to
           their
           greatest
           persecutors
           ,
           what
           
           a
           
             blot
          
           this
           had
           been
           upon
           the
           whole
           Religion
           ,
           such
           as
           all
           the
           
             blood
          
           of
           the
           
             Martyrs
          
           could
           never
           have
           washed
           off
           .
           For
           it
           would
           have
           made
           the
           condition
           of
           Princes
           more
           precarious
           ,
           and
           the
           duty
           of
           Subjects
           more
           loose
           and
           uncertain
           ,
           and
           all
           Nations
           that
           regarded
           their
           own
           peace
           and
           safety
           shie
           of
           entertaining
           a
           Doctrine
           which
           would
           give
           so
           much
           countenance
           to
           Rebellion
           .
           And
           yet
           among
           all
           the
           causes
           alledged
           for
           the
           persecution
           of
           
             Christians
             ,
          
           this
           was
           never
           once
           suggested
           ,
           which
           would
           not
           have
           been
           omitted
           (
           if
           any
           such
           thing
           had
           been
           owned
           by
           the
           
             Christians
             )
          
           by
           persons
           so
           jealous
           of
           their
           Power
           ,
           as
           the
           
             Roman
             Emperours
          
           were
           .
           It
           is
           an
           intolerable
           reproach
           to
           Christianity
           to
           impute
           their
           patient
           submission
           to
           Authority
           
             to
             their
             weakness
             and
             want
             of
             force
             :
          
           which
           is
           all
           one
           as
           to
           say
           ,
           
           they
           would
           have
           resisted
           if
           they
           durst
           :
           this
           is
           not
           to
           make
           them
           
             harmless
             as
             Doves
             ,
          
           but
           to
           have
           too
           much
           of
           the
           
             subtilty
          
           of
           the
           
             Serpent
             ,
          
           in
           pretending
           to
           be
           innocent
           when
           they
           only
           wanted
           an
           opportunity
           to
           do
           mischief
           .
        
         
           But
           the
           security
           the
           
             Christian
             Religion
          
           gave
           to
           
             Government
          
           was
           from
           the
           principles
           and
           precepts
           of
           it
           ,
           the
           design
           of
           its
           doctrine
           as
           well
           as
           the
           practice
           of
           its
           followers
           .
           So
           that
           if
           their
           Religion
           were
           true
           ,
           it
           did
           oblige
           them
           to
           all
           acts
           of
           charity
           and
           kindness
           ,
           to
           meekness
           and
           patience
           ,
           to
           peaceableness
           and
           a
           quiet
           and
           prudent
           behaviour
           in
           all
           the
           changes
           of
           humane
           affairs
           .
        
         
         
           From
           what
           hath
           been
           already
           said
           ,
           it
           is
           no
           hard
           matter
           to
           understand
           the
           
             Reason
          
           why
           our
           
             Saviour
          
           gave
           such
           directions
           to
           his
           
             Apostles
             ,
          
           and
           made
           choice
           of
           such
           means
           to
           promote
           his
           
             Religion
             ,
          
           because
           they
           would
           hereby
           see
           ,
           that
           he
           sent
           not
           his
           
             Apostles
          
           upon
           any
           ambitious
           or
           secular
           design
           ,
           not
           to
           disturb
           Governments
           upon
           pretence
           of
           setting
           up
           a
           new
           
             Monarchy
          
           in
           it
           either
           of
           
             Christ
          
           or
           his
           pretended
           
             Vicar
             ;
          
           but
           to
           prepare
           men
           for
           another
           World
           
             by
             the
             Love
             of
             God
             and
             our
             Neighbour
             ,
          
           by
           subduing
           our
           lusts
           and
           taking
           off
           our
           affections
           from
           present
           things
           ;
           and
           because
           he
           knew
           what
           persecutions
           would
           follow
           his
           doctrine
           ,
           he
           adviseth
           his
           Disciples
           neither
           to
           suffer
           as
           
             Fools
             ,
          
           nor
           as
           
             evil-doers
             ,
          
           but
           
             to
             be
             wise
             as
             Serpents
             and
             harmless
             as
             Doves
             .
          
        
         
           Let
           no
           man
           then
           think
           our
           Religion
           weakens
           their
           understanding
           ,
           or
           impairs
           their
           discretion
           ,
           or
           puts
           men
           upon
           doing
           foolish
           and
           imprudent
           things
           .
           As
           it
           is
           founded
           on
           the
           best
           reason
           ,
           so
           it
           brings
           men
           to
           the
           best
           temper
           ,
           and
           governs
           their
           actions
           by
           rules
           of
           the
           truest
           Wisdom
           ;
           not
           only
           as
           it
           provides
           for
           the
           most
           desirable
           end
           in
           another
           world
           ,
           but
           even
           in
           this
           ,
           it
           secures
           most
           the
           honour
           ,
           interest
           and
           safety
           of
           men
           ;
           and
           if
           circumstances
           happen
           to
           be
           hard
           here
           ,
           it
           gives
           the
           highest
           assurance
           of
           an
           infinite
           and
           eternal
           recompence
           .
           But
           if
           men
           under
           a
           pretence
           of
           zeal
           for
           Religion
           do
           wicked
           things
           ,
           and
           carry
           on
           treacherous
           and
           malicious
           designs
           ,
           if
           instead
           of
           directing
           
           mens
           Consciences
           in
           the
           wayes
           of
           innocence
           and
           goodness
           ,
           they
           teach
           them
           the
           art
           of
           
             putting
             tricks
             on
             God
             Almighty
             ,
          
           (
           as
           one
           called
           the
           
             Casuistical
          
           
           
             Divinity
          
           of
           the
           
             Iesuites
             )
          
           or
           the
           way
           of
           breaking
           his
           Laws
           by
           certain
           
             shifts
          
           and
           
             evasions
             ;
          
           if
           instead
           of
           meekness
           and
           patience
           they
           put
           men
           upon
           acts
           of
           revenge
           and
           cruelty
           ;
           if
           instead
           of
           promoting
           peace
           and
           tranquillity
           in
           the
           world
           ,
           they
           plot
           mischief
           and
           stir
           up
           faction
           and
           rebellion
           ,
           we
           are
           sure
           whose
           Disciples
           soever
           they
           pretend
           to
           be
           ,
           they
           are
           none
           of
           Christs
           ;
           for
           although
           they
           should
           not
           all
           be
           capable
           of
           being
           
             wise
             as
             Serpents
             ,
          
           yet
           they
           are
           bound
           to
           be
           
             harmless
             as
             Doves
             .
          
        
         
           FINIS
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A61614-e170
           
             v
             〈…〉
             v.
             7
             
          
           
             v.
             9
             ,
             10
             ,
             11.
             
          
           
             Luk.
             10.
             17.
             
          
           
             v.
             21
             ,
             22.
             17.
             
          
           
             2
             Cor.
             11.
             3.
             
          
           
             Ramirez
             de
             Prado
             Pentecont
             .
             c.
             1.
             
          
           
             Chrys.
             in
             loc
             .
          
           
             Greg.
             Nazian
             .
             orat
             .
             19.
             
          
           
             2
             Cor.
             1.
             12.
             
             Psal.
             12.
             2.
             
             Jam.
             4.
             8.
             
          
           
             Isid.
             Orig.
             l.
             12.
             c.
             4.
             
          
           
             Gen.
             6.
             9.
             
          
           
             Job
             1.
             1.
             
          
           
             9.
             22.
             
          
           
             Psal.
             37.
             37.
             
          
           
             Prov.
             11.
             5.
             
          
           
             6.
             
          
           
             13.
             6.
             
          
           
             10.
             9.
             
          
           
             15.
             21.
             
          
           
             Pro.
             1●
             .
             1●
             .
          
           
             Clem.
             Alex.
             Str.
             4.
             
          
           
             Dle
             Ch●rs
             .
             de
             regn
             .
             or
             .
             1.
             p.
             6.
             
          
           
             Psal.
             15.
             2.
             
          
           
             Prov.
             4.
             18.
             
          
           
             Mat.
             10.
             23.
             
          
           
             Tertul.
             de
             fug
             .
             c.
             1.
             &c.
             c.
             6.
             
          
           
             Chrys.
             hom
             .
             40.
             in
             Iuv.
             &
             Max.
             
          
           
             Clem.
             Alex.
             S●r.
             4.
             p.
             481.
             
          
           
             Joh.
             11.
             54.
             
          
           
             Orig.
             in
             Job
             .
             Tom.
             31.
             
          
           
             C●pr
             .
             ●p
             .
             14
             Athan.
             ac●●ga
             .
          
           
             Aug
             cp
             .
             1●0
             
          
           
             1
             Pet.
             3.
             13.
             
          
           
             14.
             
          
           
             A●t
             .
             5.
             41.
             
          
           
             2
             Cor.
             1.
             12.
             
          
           
             Mat.
             5.
             37.
             
          
           
             M
             〈…〉
             al
             〈…〉
             .
             m●…
             .
             〈◊〉
             12.
             
             
               S●ct
               .
            
             〈◊〉
             .
             
               p.
            
             98.
             
          
           
             Themist
             .
             orat
             .
             3.
             
          
           
             
               Euscb.
            
             l.
             8.
             c.
             3.
             
          
           
             Rigalt
             .
             ad
             Cypr.
             cp
             .
             81.
             
          
           
             Aug.
             d●
             Mend.
             
               c.
            
             1●
             
          
           
             Cicer.
             de
             Offic.
             
               l.
            
             1.
             ●t
             3.
             
          
           
             
               Eutych
               .
               Alex.
            
             To.
             2.
             p.
             119.
             
          
           
             p.
             123.
             
          
           
             Azor.
             Ins●it
             .
             Moral
             .
             par
             .
             〈◊〉
             .
             l.
             13.
             c.
             1.
             
             〈◊〉
             .
             2.
             
             Re●inald
             .
             prax
             .
             l.
             24.
             sect
             .
             5.
             n.
             13.
             
          
           
             Less
             .
             de
             just●
             pure
             ,
             l.
             2.
             c.
             ●7
             .
             d●b
             .
             6.
             n.
             40.
             
          
           
             Sayr
             .
             Cl●…
             .
             Reg.
             l.
             11.
             c.
             3.
             
             〈◊〉
             .
             1●
             .
             N●va●
             .
             Man●●●8
             〈◊〉
             〈◊〉
             〈◊〉
             .
             2.
             
             〈◊〉
             〈◊〉
             .
             ●…
             
          
           
             Soto
             de
             rat
             .
             tezendi
             ●e●r●r
             .
             memb
             .
             2.
             qu.
             〈◊〉
             .
             Nava●
             .
             〈◊〉
             supr
             .
             Bassae
             .
             The●●
             .
             Pract.
             〈◊〉
             .
             peccat
             .
             1.
             
             〈◊〉
             .
             3.
             8.
             
             Bell.
             de
             omiss
             .
             grat
             .
             &
             stat
             .
             peccati
             ,
             l.
             1.
             c.
             13
             
          
           
             Cajet
             .
             in
             2.
             2.
             q.
             110.
             a●●
             .
             4.
             
          
           
             Grot.
             de
             ju
             〈◊〉
             belli
             &
             pa
             〈◊〉
             l.
             3.
             c.
             〈◊〉
             n.
             17.
             
          
           
             Treatise
             tending
             to
             Mitigation
             .
             c.
             7.
             
             §.
             2
             ,
             3.
             
          
           
             c.
             10
             §.
             1.
             
          
           
             Genes
             .
             Scpulveda
             de
             rat
             .
             D●●endi
             testim
             .
             c.
             〈◊〉
             .
             B●rns
             c.
             AEq●v
             .
             §.
             28.
             n.
             4.
             p.
             255.
             
             Hurtad●
             Resolut
             .
             Moral
             .
             p.
             449.
             
             Caram●
             .
             de
             restrict
             .
             mental
             .
             art
             .
             13.
             p.
             360.
             
             Steph.
             à
             Sancto
             Paulo
             Theol.
             〈◊〉
             tr
             .
             5.
             disp
             .
             5.
             aub
             .
             7.
             
             §.
             3.
             n.
             232.
             
          
           
             
               Navarr
               .
            
             in
             c.
             human
             .
             a●res
             ,
             qu.
             1.
             n.
             2
             ,
             3.
             
          
           
             Quare
             omnes
             qui
             fatentur
             quod
             Confessarius
             verè
             ●icere
             potest
             ,
             Ille
             hoc
             non
             est
             mihi
             confessus
             ,
             subintelligendo
             ita
             ut
             tenear
             prodere
             ;
             cog●ntur
             profecto
             consiteri
             quod
             etiam
             alius
             quilibet
             qui
             non
             tenetur
             aliquid
             dicere
             ,
             verè
             poterit
             respondere
             illud
             sibi
             non
             esse
             dictum
             ,
             subintelligendo
             non
             esse
             ita
             ei
             dictum
             ,
             ut
             teneatur
             id
             prod●●e
             .
             Cum
             igitur
             omnes
             con●itcantur
             illud
             ,
             nemo
             debet
             hoc
             negare
             .
             
               Nav.
               ib.
               n.
            
             8.
             
          
           
             Si
             enim
             est
             mendacium
             inficiari
             quod
             noveris
             ,
             non
             est
             in
             Ecclesiae
             ,
             imò
             neque
             in
             ipsius
             Dei
             potestate
             ,
             quocunque
             tandem
             ex
             sine
             efficere
             ,
             ut
             Sacerdos
             licitè
             inficietur
             quae
             novit
             ,
             
               Emoner
               .
            
             Splendor
             verit
             .
             Moral
             .
             
               c.
               Barnes
               .
               c.
               16.
               n.
            
             3.
             
          
           
             a
             Genes
             .
             Sepulveda
             de
             nat
             .
             dicendi
             Testimon
             .
          
           
             †
             Emoncr
             .
             c.
             13.
             p.
             241.
             
          
           
             b
             Barns
             c.
             AEquivocat
             .
          
           
             c
             After
             
               Fa.
               Barns
            
             had
             written
             his
             
               Book
            
             against
             
               Equivocation
               ,
            
             and
             otherways
             provoked
             the
             
               Iesuites
               ,
            
             by
             order
             of
             the
             Pope
             and
             by
             means
             of
             
               Albertus
               ,
            
             he
             was
             seized
             on
             ,
             and
             carried
             to
             
               Rome
               ,
            
             and
             there
             died
             mad
             in
             the
             Inquisition
             .
             
               V.
               Leodegar
               .
               Q●intin
               .
               Hoeduum
               advers
               .
               Th.
               Hurt●do
               p.
               〈◊〉
               〈◊〉
               .
            
             where
             the
             
               Iesuite
            
             relates
             the
             story
             .
          
           
             V.
             Theophil
             .
             Ra●…
             sive
             Emoncrium
             adit
             .
             ad
             Disput.
             n.
             4
             ,
             5
             ,
             6.
             
          
           
             S●to
             de
             rat
             .
             reg
             .
             secret
             .
             memb
             .
             3.
             qi●
             .
             3.
             ●●ncl
             .
             4.
             
             Adrian
             .
             6.
             quod
             l.
             11.
             ad
             2.
             princip
             .
             C.
             C.
             Sylvest
             .
             v.
             Iu●am
             .
          
           
             Cos●
             .
             Philiarchus
             de
             O●●●c
             .
             Sacerd.
             〈◊〉
             .
             1.
             p.
             2.
             l.
             3.
             c.
             14.
             
             Navar.
             ubi
             supra
             〈◊〉
             .
             9.
             
             Sayr
             .
             Clav.
             Reg.
             l.
             12.
             c.
             17.
             n.
             24.
             
          
           
             Sa●…z
             de
             juram
             .
             l.
             3.
             c.
             10.
             n.
             3.
             
          
           
             *
             M●…
             de
             〈◊〉
             in
             4.
             
             〈◊〉
             .
             disp
             .
             2.
             
             Testis
             ver●
             〈◊〉
             Neseio
             quam
             verè
             sciat
             ,
             quia
             testis
             non
             tenetur
             respondere
             Iudici
             secundum
             suam
             iniquitatem
             ,
             sed
             scundum
             id
             quod
             potest
             ut
             Iudex
             ,
             et
             secundum
             mentem
             quam
             debet
             habere
             ,
             etiams●
             〈◊〉
             non
             habeat
             .
             Mich.
             Salon
             .
             2.
             2.
             q.
             69.
             art
             2.
             controv
             .
             11.
             
          
           
             Q●…o
             igitur
             〈◊〉
             negat
             〈◊〉
             〈◊〉
             〈◊〉
             ,
             id
             i●
             〈◊〉
             debet
             ,
             ut
             neget
             se
             non
             co●…t
             tale
             crim●n
             de
             quo
             Iudex
             interrogate
             debeat
             .
             Et
             idem
             est
             dicere
             ,
             non
             feci
             hoc-crimen
             ,
             ac
             si
             diceret
             non
             〈◊〉
             feci
             ,
             quod
             varum
             est
             .
             Et
             cum
             haec
             responsio
             sit
             vera
             ,
             nullum
             ●rit
             peccatum
             ,
             〈◊〉
             intercedat
             〈◊〉
             .
             Lud.
             Carbo
             tr
             .
             de
             restit
             .
             q.
             19.
             concl
             .
             8.
             
          
           
             Qua●…s
             regulariter
             ad
             〈◊〉
             〈◊〉
             d●beat
             ●…ranti
             juxta
             mentem
             ejus
             ,
             fallit
             tamen
             ca
             doctrina
             ,
             quando
             alia
             mente
             quam
             debet
             adjuratur
             ;
             tunc
             enim
             sufficit
             ut
             respondeat
             verum
             secundum
             mentem
             &
             intentionem
             s●●n
             ,
             licet
             falsum
             sit
             secundum
             mentem
             interrogantis
             ,
             &
             a
             ●●uranti●
             .
             Greg.
             Sayr
             .
             C●…v
             .
             Reg.
             l.
             12.
             c.
             17.
             n.
             21.
             &c.
             Parsons
             
               Treatis
               .
               of
               ●i●●gat
               .
            
             c.
             8.
             n.
             20.
             
             5●
             .
             5●
             .
             c.
             9.
             n.
             2.
             
          
           
             M●…
             .
             de
             ab●…
             .
             c.
             Mental
             .
             c.
             10
             §.
             1.
             p.
             64.
             
          
           
             E●●ner
             .
             splend●…
             e●i●
             mo●●l●●
             .
             c.
             16.
             
          
           
             Caramuel
             Haplot●s
             sive
             de
             restrict
             .
             mental
             .
             art
             .
             13.
             p.
             360.
             
          
           
             Qu●●
             〈◊〉
             plen●
             〈◊〉
             non
             〈◊〉
             ,
             infectu●●
             civili●●
             〈◊〉
             virt●aliter
             est
             ,
             hoc
             est
             prudentura
             judicio
             &
             estimtione
             ita
             s●
             〈◊〉
             ,
             〈◊〉
             〈◊〉
             non
             〈◊〉
             .
             At
             quae
             s●…ta
             non
             sunt
             negari
             possunt
             ;
             ergo
             〈◊〉
             qu●
             s
             〈…〉
             .
             
               C●…
               .
               p.
            
             302.
             
          
           
             C
             〈…〉
             2.
             2.
             
             〈◊〉
             .
             ●9
             .
             art
             .
             7.
             ad
             4.
             
          
           
             I●…o
             〈◊〉
             ipsa
             sa●
             restrictione
             convincitur
             non
             praecipitanter
             fuisse
             mentitus
             ,
             sed
             quod●●
             modo
             meditatus
             fuisse
             mendaciu●
             quod
             gravitatem
             peccati
             a●get
             .
             M●…der
             .
             de
             a●…su
             restr
             .
             ment
             .
             c.
             10.
             
             §.
             2.
             p.
             70.
             
             Ut
             quidvis
             li●●t
             falsissi
             ,
             mum
             verum
             fieri
             po●●it
             restrictione
             sola
             mentali
             .
             Id.
             p.
             28.
             
             Caram●●l
             .
             lb.
             art
             .
             2.
             concl
             .
             4.
             p.
             28.
             
          
           
             Th.
             ●●b
             .
             Stat.
             Morum
             Tom.
             1.
             p.
             17●
             .
             〈◊〉
             .
             p.
             24.
             
             A●…
             .
             I●…
             .
             p.
             〈◊〉
             .
             〈◊〉
             .
             c.
             4.
             
             〈◊〉
             .
             〈◊〉
             .
             〈◊〉
             .
             ●…
             .
             ●…
             .
          
           
             〈◊〉
             de
             R●●
             .
             To.
             2.
             l.
             3.
             c.
             10.
             n.
             4.
             
          
           
             〈…〉
             &
             ●ure
             l.
             〈◊〉
             .
             〈◊〉
             .
             4●
             .
             〈◊〉
             〈◊〉
             4●
             .
          
           
             Potest
             aliquis
             jurare
             simpliciter
             falsum
             addendo
             aliquid
             mente
             ,
             ex
             quo
             jurame●●um
             sit
             verum
             ,
             quoties
             intervenit
             justa
             causa
             .
             Iu●…a
             causa
             esse
             potest
             necessitas
             ,
             vel
             utilitas
             ad
             salutem
             corporis
             ,
             honoris
             ,
             rerum
             familiarium
             ,
             vel
             etiam
             qua●●lo
             injusta
             interrogatio
             proponitur
             .
             
               Dian.
               part
               .
               3.
               tr
               .
               6.
               resol
               .
            
             30.
             
             Sed
             juramentum
             cum
             deficit
             sola
             discretio
             ,
             non
             est
             peccatum
             mortale
             .
             
               Sanch.
               in
               sum
               .
               tom
               .
               1.
               l.
               3.
               c.
               6.
               n.
               22.
               aliique
               .
            
          
           
             Soto
             de
             ration
             .
             tegend
             .
             secret
             .
             memb
             .
             3.
             qu.
             3.
             concl
             .
             4.
             
          
           
             V.
             Barns
             c.
             AEquivocat
             .
             §.
             20.
             n.
             3.
             p.
             174.
             
             §.
             22.
             n.
             7.
             
          
           
             Iac.
             de
             Graff●s
             decis
             .
             aur●c
             l.
             1.
             c.
             23.
             n.
             3.
             
             Quando
             quis
             iniquè
             interrogat
             excludendo
             omnem
             aequivocationem
             ,
             posse
             interrogatum
             u●i
             aequivocatione
             apponendo
             aliquam
             particulam
             in
             mente
             ,
             per
             quam
             ver●m
             essiciatur
             juramentum
             .
             Bonacina
             To.
             2.
             disp
             .
             4.
             q.
             1.
             punct
             .
             12.
             n.
             5.
             
          
           
             Less
             .
             de
             justit
             .
             &
             jure
             ,
             l.
             2.
             c.
             31.
             dub
             .
             3.
             n.
             8.
             
          
           
             Filliuc
             .
             Mor.
             Quaest.
             tr
             .
             40.
             c.
             9.
             n.
             266.
             
             Sà
             Aphorism
             judicial
             .
             Actus
             ,
             n.
             3.
             
          
           
             Navarr
             .
             Man.
             c.
             25.
             n.
             38.
             
             Dian.
             Sum.
             v.
             Reus
             n.
             12.
             
             Iac.
             de
             Graffiis
             ,
             l.
             3.
             c.
             7.
             n.
             17.
             
             Escobar
             tr
             .
             6.
             ex
             .
             6.
             n.
             62.
             
             Azor.
             p.
             3.
             l.
             13.
             c.
             25.
             dub
             .
             5.
             
             Sayr
             .
             Clav.
             Reg.
             l.
             12.
             c.
             17.
             
             Layman
             .
             l.
             3.
             tr
             .
             6.
             c.
             5.
             n.
             3.
             
             Sà
             Aphor.
             de
             Reo
             .
             n.
             5
             ,
             6.
             
             Bass.
             reus
             p.
             5.
             n.
             15.
             
          
           
             *
             Imo
             pu●…llanines
             &
             si
             ul●i
             ●●bentur
             si
             ea
             fate●●ntur
             .
             Dicast
             illo
             de
             jura●…ento
             d●sp
             .
             2
             dub
             .
             12.
             n.
             377.
             
          
           
             I●…go
             de
             Iust●t
             .
             &
             jure
             Tom.
             2.
             
             Desp.
             〈◊〉
             .
             s●…
             .
             1.
             n.
             19.
             
          
           
             G.
             Abb●t
             de
             M●ndac
             .
             p.
             41
             ,
             42.
             &
             in
             p●●f
             .
             p.
             9.
             &c.
             
          
           
             Molan
             .
             de
             side
             haeret
             .
             serv.
             l.
             4.
             c.
             8.
             
          
           
             Barns
             de
             AEquivocat
             .
             §.
             23.
             n.
             2.
             p.
             194.
             
          
           
             *
             A●ist
             .
             hist.
             Anim.
             l.
             1.
             c.
             1.
             
             
               Gen.
            
             49.
             17.
             
          
           
             Rom.
             16.
             19.
             
          
           
             Mat.
             5.
             44.
             
          
           
             Rom.
             12.
             21.
             
          
           
             1
             Cor.
             13.
             4
             ,
             5
             ,
             6.
             7.
             
          
           
             Luke
             1.
             17.
             
          
           
             1
             Pet.
             2.
             1.
             3.
             9.
             2.
             20
             ,
          
           
             21
             ,
             22
             ,
             23.
             
          
           
             2.
             11
             12
             
          
           
             13
             ,
          
           
             14
             ,
          
           
             15.
             
          
           
             Rom.
             13.
             5.
             
          
           
             Bell.
             de
             Rom.
             Pont.
             l.
             5.
             c.
             7.
             
          
           
             〈…〉
             Epist.
             Provinc
             .
             3.
             
             Not.
             3.